Spiritus est Uicarius Christi in terra. The poor man's Garden, wherein are flowers of the Scriptures, and Doctors, very necessary and profitable for the simple and ignorant people to read: truly collected and diligently gathered together, by john Northbrooke, Minister and Preacher of the word of God. ¶ The song of songs, made by Solomon. cap. 2. ver. 12 The flowers appear in the earth, the time of the singing of the birds is come, and the voice of the Turtle is heard in our land. ¶ Seen and allowed, according to the order appointed in the Queen's Injunctions. ¶ At London. Printed by john Kingston for W. Williamson, dwelling in Paul's Churchyard, at the sign of the white Horse. Anno. 1571. ¶ To the right reverend father in God, William, by the merciful providence of God, through jesus Christ, Bishop of Excester, John Northbrooke wisheth all health and godliness long to continued, with the increase of virtue, and zeal in religion. COnsidering with myself (right reverend father in God) the dangerous practices of the Papists, in these our days: who are ever readier to put men in doubt, then to establish them in the true Christian faith: more apt to bring them to desperation, then to true consolation by faith in Christ: more diligent to move them to believe man, than God: antechrist then Christ: the Pope, than the Scriptures: to trust to our own works then his merits: the massing sacrifice then, Christ's oblation: popish pardons then free forgiveness in Christ: to honour a wafer cake for Christ, giving to the creature that is due unto the Creator, making more of Sacraments, than the nature of Sacraments require: not using them, but abusing them: not referring nor applying them, but adoring them, turning religion into superstition: faith into opinion: and the true serving of God into idolatry: having under the viso of their vowed chastity, adultery: under the cloak of professed poverty, all the goods of the temporalty: under the title of being dead unto the world, they ruled the world: under the keys to hung under their girdle, they brought all estates into the gulf of ignorance, whereout cometh all heresies and errors, (saith S. Augustine) and yet as saint Paul saith, habentes speciem pietatis, Aug. de civit. dei. lib. 22. cap. 22. Psal. 119. sed vim eius abnegantes. Whereby they may abuse the simple people's judgements, that they in no wise may know or understand (through their hypocrisy) Gods holy word, which lighteth our feet: stayeth our goings: ordereth our minds: governeth our bodies: directeth all our works and affairs: teaching us what we aught to do, and what we aught not to do, without which word, neither king can reign, lord nor magistrate rule: nor subject truly obey, as they aught to do: nor yet order well those things that are committed to their charge. And for that the simple ignorant people are carried so easily away, with the only sound and voice of the Papists, by the names of the ancient Fathers and Doctors, from the true religion of Christ jesus, made me to enterprise and take in hand, (although of all others most unmeet) this rude and simple work: and the rather for that those that daily cry out that this religion is a new religion, which was never allowed by the holy and Canonical scriptures: fathers, and counsels, that we now preach and maintain in these our days. Whose mouths, to stop & stay their cryings out (if it may be) I have here gathered (reverend Father) together, certain places of holy Scriptures, Fathers, and Counsels, (as concerning the principal points of relgion) wherein the simple and ignorant may plainly, and clearly see, as it were in a glass, what side holdeth of Christ most truly: who preacheth Christ most faithfully: whose religion is best allowed by the Scriptures: confirmed by the Martyrs▪ maintained and taught by the Fathers, the Papists or the Protestants: wherein they shall easily perceive and understand, that our religion is the old, true and catholic religion. And that the Papists religion (which our late Lovanistes, and Hardonians so stoutly maintain) is but a new start up, and devised religion, (clean contrary and against the word of God: godly Fathers, and good counsels) by certain whoremasters, Conjurers, Sorcerers, Traitors, Bastards and Sodomites, Popes of Rome, with others. And although it is to be lamented to see the corrupt nature of man, who is given, not to believe Christ, without the ancthoritie and witness of man, (who may rather therefore be called Patrologie then Theology) yet for that God hath given such light unto men, to be as witnesses of his truth, I have here put down, first the Scriptures, the number of every verse: and then followeth the consent of the Fathers, Counsels: yea, even the Papists own doctors, decrees, and sentences, even to the very lowest degrees of the Pope's champions, Master D. Harding, whereby all men may see that Baalams' Asses of Rome, speak truth many times, although against their wills. There are in deed many notable learned men (as your Lordship well knoweth) which have gathered certain books of common places in the Latin tongue: but that is to the ignorant that understandeth it not, as the kernel within the shell to a little weak child. Wherefore, I have by earnest request made by certain of my friends (whom well I ●…oulde not deny) taken this labour in hand: only for God's honour and glories sake, and helping forward of my poor brethren, and countrymen, to the knowledge of God's truth in religion, that have been, and daily are abused by the Papists, with the names and titles of Fathers, and Counsels, to minister them weapons out of the Scriptures, and Doctors, wherewith they may beat down their enemies, whensoever they shall seem to open their mouth against God's true religion, noweset forth and taught of all the godly Bishops and Preachers. In this work (reverend Father) I have not corrupted the Doctors words willingly: but simply and plainly set them down, as I read and find them in their own books: rather showing myself homely and plain according to my skill, then by overmuch fineness above my reach, to descent from the mind of the Scriptures and Fathers. Now what thing should I devise to pleasure your Lordship better: and that which agreeth so well with your estate and calling, to be a Father in Christ his Church, than the manifestation of the holy Scriptures and Fathers, which fully allow and maintain the religion now set forth, which always (as I have understanded) you have sought: and of all true professors thereof, you have been a lover and defender. Therefore I do here present, and dedicated this simple work (of the poor man's Garden) unto your Lordship, taking your name for a patron and defender against the biting furies of snuffing detractors: and momishe affections of biting zoilous persons, and heretical papists, who daily do envy all good and godly doings and exercises. And also to declare my hearty good will towards you, and the natural love I bear to my native countrymen of Devonshire. Most humbly beseeching your Lordship therefore, to take this poor and small rude labour of mine in good part, and accept my good meaning herein, which tendeth to the only glory of God: advancement of his kingdom, profit of my said countrymen, and to the overthrow of all God's enemies the Papists, which have kept the people in darkness palpable, in horrors infinite, and in fear miserable, beseeching the Lord God, that if the greatness of fear will not incite them, yet the hope of salvation may allure them from their wickedness, to his glory, and their own salvation, through jesus Christ. And that in the mean time, your Lordship with all other godly preachers & teachers, may reprove sin and popery sharply: preach Christ sweetly: impugn errors pithily: and to persuade to good life earnestly. Thus I leave, any further troubling you with my rude and homely style and phrase of writing, beseeching God to bless, keep, and maintain you in his fear: enriching you with all good blessings: and always governing you in all your affairs and doings, by his holy spirit, unto the end, and in the end. ¶ Your Lordships to use in the Lord, john Northbrooke, preacher. ¶ Augustine in his. 7. Epistle. ¶ I confess myself to be one of that number which writ in profiting, and profit by writing. ¶ To the Christian reader, grace, peace, and health in Christ. GOD in the beginning when he created the earth, gave virtue to the same, to bring forth every herb of the field, that might bear seed in himself, after his own kind, without gardening, digging, sowing, planting, weeding, or any other travail of man. But after that man had transgressed, the earth received the curse due to man's offence, that is, to bring forth thorns and thistles: and as man was defiled, and could yield forth no good fruit, except he were delved by God's spirit, and the seed of God's word sown into him, which by the influence of the same spirit, might bud out the leaves, stalks, and blossoms of grace, which ripeth in time of itself, so the earth than remained to man as a thing tillable, out of the which by continual eradication of weeds, and by digging and delving the ground, planting and sowing of good and commodious herbs and fruits, he might receive unto himself by continual travail and labour in the sweat of his face, things necessary for his comfort and bodily sustentation. Hence groweth it also that now unto this day, men, the terrestrial heirs of Adam, dig, delve, plough, hedge, ditch, ear, sow, threshe, cull, weed, plant, set, graft, proine and such like, upon the face of this travail some ground, in the which as the preacher saith, when man hath laboured what he may, Quid utilitatis est homini, de universo labore suo, quo laborat sub sole? What profit hath man more of all the labour wherewith he weerieth himself, under the Sun, but sorrow and care, and nothing without pains and grief. Also Euripides saith to every man: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. That is, if thou which art borne mortal, do think thyself to live without labours and unquietness, thou art a fool: and what could of a Pagan be I pray you more wisely spoken, or divinely? The ploughman reapeth not till he have danced after the Plowshare, holding fast the handle, poaching in mire, up to the calf of the leg, he fills not his hands with the ears, till he have parched and well koned them, with sustaining the bitter blows of the piercing Hail, beating with biting showers & frost by vehemence of the Northest wind. He fills not his belly with bread, before he have well wet his back with Snow and Raine. No man drinks wine before the Grapes be planted, no man eateth pure fruit before he have grafted, the Merchant receives not his gain without great fears, perils, and adventures by Sea, by land, by night and day, and that not without many unknown and great losses. No man hath the pleasure of a wholesome Garde●…t without great labour to obtain good seeds, great diligence in sowing▪ the setting, and no less sore travail in weeding the gorunde, so that fina●…ce well male here conclude of man's estate upon this earth. Omnis commoditas sua f●…rt incommodita secum. That is, every commodity bringeth his discommodities with him, no gain without pain, no joy without noye, no honour without labour, no meed without need, wherein yet man is daily taught to remember, that these are badges, monuments, and memorials of his fall, and his sin, the cause of all these infirmities, which he was free from before his transgression. Yet notwithstanding, all men are not so mindful of their first fall, or else of their present labours, that either they do bewail their misery, or seek to employ their labours aright: For where the only end of Adam's travail is, that he may eat, that is, that he may gather comfort, and relief in his necessity: Many are so forgetful of their miseries, that the study of their whole life, is only employed to satis●…ie their vain pleasure, and so man's life, which should be as a f●…uictfull Garden, is altogether become a barren wilderness, which at the lest, though it be void of good fruits, yet is it full stuffed with baggage, B●…yers and Brambles, and all overgrown with Brakes and most unprofitable weeds. But God, whose wisdom surpasseth man's foolishness, hath provided a sufficient salve for every sore, and a remedy for man's untowardness, and knowing the nature of the disease, hath also planted simples of his grace, Whereof he maketh medicines to heal the great sore of man's corruption. For as a good physician is well grounded in the nature of Herbs and plants, whereof are made salves and remedies for the diseases of the body, and is never destitute either of a good Garden, well replenished with all manner wholesome herbs, or else of a trusty learned Apothecary to provide the same: So God doth never leave his ordinary means unoccupied and unprovided, whereby the Ulcers and Blai●…es of man's corrupt mind, may be cured and healed, which he practiseth by many and sundry means, and by many and sundry instruments, as rightly making his gracious gifts to spring out of the well tilled ground of his children's mortified affections, as the earth doth da●…elie bring forth all manner of herbs, not only to man's great admiration, but also to his singular comfort: Which are of such operation and subtle virtue, that many cull them, and take great care to have them growing in their Gardens, not only for their excellent and orient colours, fragrant and odoriferous smells, which much repelleth the filthiness of the air, and reviveth the dulled and distempered senses of man: But also for t●…e great benefit, that men do find by the abundance of wholesome herbs, and flowers, in preserving of their bodily health. For which end and purpose, I would wish that all Gardens were made, and not so much sumptuousness bestowed in waste, only for the vain delight of the eye, but also to the great increase of much vain expenses and wasted money, whereby nei●…her the bestowers thereof are the healthier, neither any profit or corporal vti●… obtained, except the seeing of the orderly growing of Knots and Bor●… purge out diseases by the delight of the eye & pleasure of the affection. I speak neither against any honourable or worshipful man's pleasure or prosperity, which is made for the increase and preservation of health, but against vain and superfluous gardening. Gardens are wholesome, healthful, and commodious for two causes. First, for the air sake, for where many kind of sweet herbs, grow together, there must of necessity be an excellent composition of air, whereby the senses of man are both helped and rele●…ued. secondly for medicine sake, because, of herbs are made the most excellent medicines, salves, and emplasters for the expulsing of all manner diseases and infections of the body. But notwithstanding the commodity be great, yet for the most part it is private, for commonly those that make fair Gardens, they do so enclose them with huge walls, and high pales, that none hath the fruit of them but themselves, and in the richer men's Gardens, the more seldom do poor men reap any pleasure by them. But herein I must, as I have good occasion, commend the labour of this spiritual Gardener, our dear and painful brother, john Northbrooke, whose Garden is not only painfully purged and cleansed of all weeds, but well furnished with all manner of most excellent hearbe●… and flowers, that may serve to the comfort of the spiritual senses of the faithful, and for the curing of all diseases of the mind and conscience infected with the corruption, either of the foul black air of ignorance, or pestiferous sayings and decrees of false doctrine and heresy. Which spiritual Garden, after that with great labour and study he had brought about to finish, having taken great pains no doubt, in getting out of many Gardens, the most excellent Slips, Seeds & plants, and after that he had brought to pass, that no good herb was wanting, that might any thing profit or benefit such as are desirous of their soul's health. He neither hath walled it about with great Brick walls, nor hedged it about with quick thorns, neither paled it in, whereby it might seem that he bestowed this cost for himself, and this pains only for his own commodity, as the manner of the world is to do: he hath frankly and freely, with all the commodities thereof, left it open to all manner of men: nay, more than so, that he hath made it a common Garden, he hath only planted it, and given it to the poor, it is a common Garden for the poor, you may be bold to call it the poor man's Garden, out of which notwithstanding, both rich and poor, mai●… gather and receive, not a poor▪ but a very fertile and rich commodity. And none that shall have occasion to walk in it, but he shall have great cause to praise God for the commodity that shall come to the faithful by the pain and travail of this godly and vigelant Pastor and Minister of God's Church, john Northbrooke, whose soundness of doctrine, modesty, integrity of life, and upright conversation, shineth, not only in this his labour, to the example of all the rest of God's Ministers, but is also very apparent in his manners, and whosoever of partiality, purpose, or self affection, doth or shall go about to say or maintain the contrary, others that should hear it, knowing our godly brother, and faithful Minister of the Church, john Northbrooke (who is a man not unknown, but by face well acquainted) shall and may justly accuse such of no small injury done to the Church and Ministers of Christ, especially in these perilous times, where the good name of a faithful Minister (walk he never so uprightly) is not so easily preserved and kept, as mischievously stolen and purloined from him, by the envious and spiteful Papists, and neuter, which are with Lyn●…es eyes, and Tygre●… teeth bend against God's truth and Ministers: one of whom having once lost his good name, hardly it is that ever it may or can generally be bought or purchased again, and that made Isocrates to say, Let it be more care unto thee that thou mayest leave an honest report unto thy children, then great riches, for riches be mortal, but a good name is immortal, & through hunger, goods may be gotten: but a good repor●… is never redeemed with money. Also, riches fall to wicked men, but the glory of a good name, can not happen except to passing good men only, and surely truly it is said of him, for as the world now goeth, a man were better not to live, then to ●…ue among the wicked scornful, with an undeserved infamy, but blessed be God, that the force of slander can not so prevail, that it can utterly deface open known virtue, at the lest, if the Tiger b●…e, it can not kill, as Demosthenes saith, Slander, a little while doth confirm the opinion of the hearers, but in process of time, nothing is more feeble than it is. But what good reader, and my dear brethren and fellow Ministers, should I waste much time in commendation of him, whose Christian conversation doth not only commend itself, but doth inviolably defend itself against the fiery darts of slander. I will let pass to speak any more of the person, I will speak of his painful travail, godly zeal, and faithful affection to God's Church, and for the help of the memory of his fellow Ministers, doth show, and plainly set forth in this his most christian and godly work, so profitable to all, and unprofitable to none, that every man shall find great assistance in having it, and much damage in wanting it: For if I shall speak of the worthiness of it, it is so worthy, as never any thing in my judgement, in our time, in our barbarous rude tongue, of an English man's compiling, and of no greater volume, well weighing the richness of the matter, hath been printed a worthier. This work is not in vain called the poor man's Garden, for it is a rich bed of all sweet flowers, that is, a brief collection and uniform consent of fragrant sweet smelling Scriptures, and fruitful agreement of the soundest judgement of the Doctors, which have on the Scriptures builded long ago their faith and true religion, now gathered together for the profit of the ignorant and ●…oubtfull, and for the confirmation of such as do believe and are persuaded in the truth. The sick infected papistical conscience, reading this with judgement and charitable humility, shall no doubt feel the operation of the nature of truth and present health approaching. The Anabaptist, the Pelagian, and the Arian hither resorting, may gather amongst these leaves, medicines of health. God grant them not to despise it: for they are diseased to everlasting death, excep●… speedy repentance and confession of the truth. All such a●… are infected with any false opinion, here may be healed, and no doubt, it is not hurtful even to the wholest: that is, to the most sound and stablest in faith. The poor ploughman may, having this little book often to study upon, easily learn in the plain mother tongue, not only to give a sound reason of his own faith, which aswell appertaineth to the Carter and Ploughman, as to the Doctor and Bachelor of Divinity: but hereout he may also arm himself with truth, that all the subtle Sophistry of the divine and sorbonistes Papists, shall neither make him doubt or be offended at the truth. Finally, none that loveth jesus Christ the son, and surest points of his doctrine: namely, of faith in the Gospel, but he will be far in love with this Garden: but above all, my brethren of the ministery, to Whom God hath not given the gift of tongues, this is to you no small benefit, for whose sakes chiefly the author hath taken this pain. God grant that no less advantage may come to every member of the Church of God by the same (gentle reader) than the present work itself doth show was sought and desired of the writer, which may yet encourage him to take more pains, and stir up all the rest of able Ministers to set forth their talentes, to increase, for the profit of the Church of Christ as he hath done. The Harvest is great, God send painful labourers into the field, and their labours diligently employed, God give increase, that it may fructify in his faithful people's hearts, and yield forth fruit mightily, that on every part Christ may be glorified, with his heavenly father, and the holy ghost, world without end, Amen. ¶ From my house at Hackney, this. 11. of Sept. 1571. ¶ Thy in the Lord jesus, Thomas Knel. Iu. The poor man's Garden. ¶ The first Chapter. ¶ Of Predestination, and Reprobation. I Will harden Pharaos' heart, & multiply ●…odus. 7. ●…. 3. my miracles, and wonders in the land of Egypt. I will show mercy, to whom I Chap. 33. 19 will show mercy, and I will have compassion, on whom I will have compassion. The Lord hath made all things Prover. 16. 4. for his own sake: yea, even the wicked for the day of evil. Behold, before I formed thee in the womb, I knew thee, jeremiah. 1. 5. and before thou camest out of the womb, I sanctified thee, and ordained thee to be a Prophet unto the nations. Enter in at the streicte gate, for it is the wide gate, and Matth. 7. 13. broad way, that leadeth to destruction, and many there be, which go in thereat. Because the gate is straight, and the way narrow, that 14. leadeth unto life: and few there be that find it. And then I will profess to them, I never knew you: depart 23. from me, ye that work iniquity. Chap. 20. 16. Many are called, but few are chosen. Luke. 10. 20. In this rejoice not, that spirits are subdued unto you: but rather rejoice, because your names are written in t●…e book of life. Math. 24. 22. But for the elects sake, those days shallbe shortened. Chap. 25. 34. Come ye blessed of my father: inherit ye the kingdom prepared for you from the foundations of the world. Therefore could they not believe, because that Esa●…as saith Iho●…. 12, 39 again. He hath blinded their eyes, and hardened their heart, that 40. they should not see with their eyes, nor understand with their heart, and should be converted, and I should heal them. Ye have not chosen me, but I have chosen you, and ordained Chapit. 15. 16. you, that ye go and bring forth, that your fruit remain. I pray for them: I pray not for the world, but for them, Chapite. 17. 9 which thou haste given me: for they are thine. Those that thou gavest me, have I kept, and none of them 12. is lost, but the child of perdition, that the scripture might be fulfilled. And when the Gentiles heard it, they were glad, and glorified Acts. 13. 48. the word of the Lord, and as many as were predestinated unto eternal life, believed. Those which he knew before, he also predestinated, to be Roma. 8. 29. made like to the Image of his son, that he might be the first borne among many brethren. Moreover, whom he hath predestinated, them also he called, 30. and whom he called, them also he justified, and whom he justified, them also he glorified. For ere the children were borne, and when they had neither Chapter. 9 11. done good, nor evil (that the purpose of God might remain, according to election, not by works, but by him that calleth). It was said unto her, the elder shall serve the younger. 12. As it is written, I have loved jacob, and have hated Esau. 13. What shall we say then? Is there unrighteousness with 14. God? God forbid. O man, what art thou that pleadest against God? shall the 20. thing form, say to him that formed it, why hast thou made me thus? Hath not the Potter power of the clay, to make of the 21. same lump, one vessel to honour, and an other unto dishonour. What if God would show his wrath, and to make his power 22. known, suffered with long patience the vessels of wrath prepared to destruction. And that he might declare the riches of his glory, upon the 23. vessels of mercy, which he hath prepared unto glory. What then? Israel hath not obtained that he sought, but Chapit. 11. 7. the election hath obtained it, and the rest hath been hardeined. As it is written: God hath given them the spirit of slumber: 8. eyes that they should not see: and ears that they should not hear, unto this day. Let their eyes be darkened, that they see not, and bow 10. down their backs always. We speak the wisdom of God in a mystery, even the i Corin. 2. 7. hid wisdom, which God hath determived before the world unto glory. He hath chosen us in him, before the foundation of the Ephesians. 1. 4. world, that we should be holy, and without blame before him in love. Who hath predestinated us, to be adopted through jesus 5. a. Christ unto himself, according to the good pleasure of his william. In whom also we are chosen, when we were predestinate, n. b. according to the purpose of him, which worketh all things after the counsel of his own william. We are his workmanship erected in Christ jesus, unto Chapit. 2. 10. good works, which God hath ordained, that we should walk in them. Who hath saved us, and called us, with an holy calling, two. Timo. 1. 9 not according to our works, but according to his own purpose, and grace, which was given to us through jesus Christ before the world was. The foundation of God remaineth sure, and hath the seal, Chapite. 2. 19 the Lord knoweth who are his, and let every one that calleth on the name of Christ, depart from iniquity. Notwithstanding, in a great house are not only vessels 20. of gold, and silver, but also of wood, and of earth, and some for honour, and some for dishonour. Elect, according to the foreknowledge of GOD the father, i. Peter. 1. 2. unto sanctification of the spirit, through obedience, and sprinkeling of the blood of jesus Christ, grace, and peace be multiplied. A stone to stumble at, and a rock of offence, even to them, Chapter. 2. ●…. which stumble at the word being disobedient, unto the which thing they were ordained. Wherefore brethren give rather diligence, to make your 2. Peter. 1. 10. calling and election sure, for if ye do these things, ye shall never fall. They went from us, but they were not of us: for if they had ●…. Ihon. 2. 1●…. been of us, they would have continued with us: but this cometh to pass that it might appear, that they are not of us. All that devil upon the earth, shall worship him (meaning Reu●…lati. 13. the beast) whose names are not written in the book of the lamb, which was slain from the beginning of the world. ¶ The consent of the fathers, and doctors. THose whom he foreknew, and predestinated, to Origene in his first book upon the Romans. be made to the Image of the sons of God, evidently, & manifestly appeareth, that those which God knew before, should be such as he would conform himself in Christ's passions, those shallbe conformed, and made like to the Image of his glory, that he hath predestinated. If Esau and jacob, which was not yet borne, nor had done ●…erom in the 10. question of Hebdia●…, the. 4▪ Tome. good, nor evil, that their might deserve, or else, offend God, that their election, and reprobation was, not in respect of their deservings, but that the will of the chooser and refuser might be manifested and showed, what shall we say therefore, is God unrighteous? According to the example in the which he spoke to Moses, I will have mercy, on whom I will have mercy: Scythe it is thus, as he saith: we must grant, that God doth what so ever he william. And without any merits, and works, he doth either predestinate, and elect: Or else condemn some. Therefore, it is not in the will of the runner, but in the mercy of God. But specially in that same scripture that is, where the same God speaketh to Pharaoh, for this purpose have I stirred thee up, that I may declare my power upon thee, and that my name may be showed in all the earth. Scythe it is thus, that for his own sake, he showeth mercy unto Israel, and hardeineth Pharaoh, therefore in vain doth he seek the cause, why he doth not make us good: or why he doth make us evil, when it is in his own power and will, without good or ill works: either to choose or elect any, especially, when this frail weakness of our wills, cannot resist it. The heat of the Sun is one, and yet by his power, he sustaineth and hardeneth, looseth and bindeth, some things, it melteth wax, it hardeneth the clay, and yet the heat is not diverse in nature. So is the goodness and mercy of God: The vessels of wrath, which are apt to death and destruction (that is) the people of Israel he doth harden. And the vessels of mercy, which he hath prepared to glory, doth call them (that is) us. They which do assign, attribute, and ascribe the election Ambrose in his. i. book. xi. Chapter of the calling of the Genules. of God, unto the meritcs of men, are wiser than it behoveth. All those of the which we now speak, before their use of understanding, before their free-will, the regenerate, passeth to life, and others not regenerate, passeth to destruction. In the 5. chapter of the same book. It is a thing to be wondered at, or rather, that we should be astonished at, that election doth adopte such, as abdication or rejection doth reprove. In his second book and, 7. chapter. This only difference is between, Grace, and predestination: predestination is a preparation to grace, but grace is the Augustine in his x. book of the predestinaon of saincte●…. very gift itself. Therefore, this that he saith, not of works, least any man should boast himself, for, we are his workmanship, created in Christ jesus unto good works, is grace, but that, that followeth, which God prepared before hand, that we should walk in them, is predestination: which cannot be without a foreknowledge, although the foreknowledge may be without predestination, for by predestination God knew before hand the things that he himself would do. Wherefore, the predestination of God (which is to our benefit, and comfort) is (as I said) the preparation afore▪ and to grace: but grace is the'ffect of the same predestination. This promise, was not grounded upon the power of man's will, but upon the predestination of god, for he promised not that what men, but that what he himself should bring to pass. This is the immou●…ble truth of predestination, and grace. In the. xviii. Chapter of the same book. For what moveth that the Apostle saith, as he chose us in him, before the world was made. Certainly, if this be therefore spoken, because God knew afore hand, that they would believe: the son speaketh against this forknowledge, saying. you have not chosen me, but I have chosen you. Seeing that God did rather know afore hand this, that they should choose him, that they might deserve to be chosen of him. They are therefore chosen, before the world was made, in that predestination, in the which God knew afore hand his own works, that were to come: But their are chosen from the world by that calling, by the which, God hath fulfilled that, which he did predestinate. For, whom he hath predestinate, them hath he called, that is to say, with that calling, that is according to purpose: he hath not then called any other but those whom he hath predestinate, them hath he also called: Neither hath he justified any other, but them whom he so called, them hath he also justified: Neither hath he glorified any other, but them whom he hath predestinate, called, justified, them hath he also glorified, with that end, which hath no end. God then hath chosen the faithful: but that they might be made faithful. The Apostle james saith, hath not God chosen the poor in this world, rich in faith, and heirs of the kingdom, which God hath promised to them that believe him? By election therefore, he maketh both rich in faith, and heirs of the kingdom, whom I pray you, hearing the lord saying, you have not chosen me, but I have chosen you. Dare be so bold, as to say, that men are chosen through belief: whereas rather they are chosen, that they may believe, least that they should be found, to have chosen Christ first, contrary to the sentence of the truth, unto whom Christ saith: you have not chosen me, but I have chosen you. Wherefore of two infants, that are both fast wrapped In his book of the goodness of perseverance, and. 8. Chapit. together, in the bands of original sin, why this is taken, and he forsaken: And of two ungodly persons, that be now of age, and discretion, why this is called after such a manner, that he may follow the caller, but the other is not called at all, or at the least wise, is not called after such a sort, that he may follow the caller: the judgements of God are unsearchable. Notwithstanding, this aught to be most certain to the faithful, that the one is of the number of the predestinate, but th'other is not: For if they had been of us (saith one of the predestinate, which out of the lords breast, did suck this secret) they had undoubtedly continued with us. What meaneth this I pray you, they were not of us, for if they had been of us, they had certainly continued with us? Were they not both created of God: both borne in Adam: both made of the earth, and of him which said, I have made all breath: did they not both receive souls of one, and the self same nature? last of all, were they not both called, and followed the caller, both of ungodly, justified, and both renewed by the fountain of regeneration? But if he (which certainly knew what he said) should hear this, he might answer, and say: These are true, and according to all these things, they were of us: Neverehelesse, by a certain other difference, they were not of us, for if they had been of us, they should undoubtedly, have continued with us, but in conclusion, what is this difference? God's books are open, let us not turn away our face, the divine scripture doth cry, let us therefore give ear: They were not of them, because they were not called, according to purpose: they were not elect in Christ, before the making of the world: they were not made heirs through him: they were not predestinate, according to the purpose of him that worketh all things. But they say, that the definition, and determination of predestination, In the 14. cha. of the sam●… book. is contrary to profitable preaching, as though it had hindered the preaching of the Apostle, did not that teacher of the Gentiles in faith and truth, many times commend predestination, and nevertheless, ceased not to preach the word of God? because he said, it is God that worketh in us, both to will and work, even of good william. Shall we not speak, that which we are able to speak by In the. xuj. ch●…piter of the same book. the authority of the scriptures? For we are afraid for ●…oothe, least (if we should speak) that he would he offended, which cannot away with the truth: and are we not afraid least by holding our peace he should be deceived with falsehood, which cannot understand the truth? For either must predestination be preached after such manner, as the holy scripture doth manifestly teach it, that the gifts and calling of God in the predestinate be such, that it cannot repent him of them, or else we must confess, that the grace of God is given according to our merits, according to the opinion and heresy of the Pelagians. This is certainly to predestinate, and none other thing, In the. xvii. chapter of the ●…ame book. but only to ordain in his own foreknowledge (which can neither be changed, nor deceived) his own works that are to come. By the preaching of predestination, he is not only not hindered from this work, but also he is this far furthered, that when he doth glory, he might glory in the lord. I leave it rather to be judged of themselves, that they may perceive what manner a thing that is, wherein they have pe●…waded themselves, that by preaching of predestination, the people are rather brought into desperation, than exhorted to live godly. This is even as much to say, as if they should say, that a man must then despair of his salvation, when he hath learned to put his hope, not in himself, but in God, when as yet the Prophet crieth: cursed is every one that putteth his trust in man. It is therefore a point of to great contention, either to In the. xxi. chapter of the same book. gain say predestination, or to doubt of the same. I pray you, if after the hearing of this doctrine, many Bee In the. xv. chapter of the same book. turned unto slothfulness and negligence, and being ready from labour, to lust, do follow their own concupiscences: should it be therefore thought, that, that were false, which was spoken of the foreknowledge of God? Shall not they be good (how ungodly now so ever they live) which God knew aforehand should be good: but if he knew them aforehand to be evil, shall they not be evil, how godly soever they seem now to be? There was one in our Monastery, which being rebu●…ed of the brethren, because he did certain things that aught not to be done, and omitted certain things, which he should have done, made answer and said, what soever I am now, I shallbe such a one, as God knew afore hand that I should be. Which undoubtedly said the truth, and yet by this true speaking, did not profit in goodness: but fell so far unto wickednsse, that he (leaving the fellowship of the Monastery) became a dog returned to his vomit: And nevertheless, what he yet shall be, it is uncertain. Should those things therefore, which are spoken of the true fore knowledge of God, be either denied, or kept under silence for such occasions, namely then, when if they were not spoken, men do fall into other errors? In giving that unto some, which they do not deserve, he In the. xii. chapter of the same book. doth show his free mercy & grace, but in not giving it to all men, he doth declare what all did deserve, he is good in showing mercy to some, he is just in punishing the rest. But for asmuch as the will of some, is prepared of the In his book of the predestination of saints, the 6. cha. Lord to believe, and of other some it is not: we must put a difference between that, that cometh of his mercy, and that, that cometh of his judgement. God did before the beginning of the world, chose these In his. xx. book and. 7. chapter of the city of God. nations, that he might deliver them, out of the power of darkness, and translate them into the kingdom of the son of his own brightness, as the Apostle saith. For, what faithful knoweth not, that the devil doth even now, seduce nations, and draw them with himself into everlasting pain. But not those nations which are predestinated into everlasting life. That number therefore of the righteous, which are called In his. v. book●… of Baptism the. 27. chapit●● according to God's purpose, concerning which is said, that the Lord knoweth, who they be, that be his, is the fenced garden, the sealed fountain, the pit of springing water, and the paradise full of the fruit of Apples. Of this number there be some, that are spiritual, and walk in the excellent way of charity, and when they do in the spirit of lenity, instruct a man that is overtaken with any fault, they do take good heed, lest they themselves be tempted also, and when it happeneth that any of them be overtaken, the affection of love is some thing repressed in thiem, but it is not utterly quenched, and when it riseth again, and waxeth fervent, it is restored again to his old course or raze, for, these men can say, my soul did slumber for very weariness, do thou make me strong in thy words. There be also some of that number, which do yet live wickedly, either do lie in heresies, or in the superstitions of the Heathen: And yet the lord doth even there know, who be his. For in that unspeakable fore knowledge of God: many that seem to be without, are within: and many that seem to be within, are without. That enclosed garden therefore, that sealed fountain, that pit of springing water, and that Paradise of the fruit of apples, doth consist of all those, that be inwardly and secretly within, if I may so speak. And his Sheep hear his voice, and he calleth his own In his. 45. trea ●…ise upon Ihon. Sheep by name: for he hath their names written in the book of life: He calleth his own Sheep by name, hereof cometh it that the Apostle saith, the Lord knoweth who they be, that be his. I have kept those that thou haste given me, and none of In his. 107. treatise upon Ihon. them is perished, save only the child of perdition, that the scripture might be fulfilled. He that betrayed Christ, is called the child of perdition, because he was predestinated to destruction, according to the scripture, which in the. 108. Psalm chief is prophe●…ied of him. The cause may be secret, but it cannot be unjust. Is there In his. 59 epistle to Paulinus. any iniquity with God? God forbidden. When we were not, God predestinated us, when we were Upon the words of the Apostle in his. 16. Sermon. turned back, he called us, when we were sinners, he justified us, when we were mortal, he glorified us, wherefore, he tha●… will fight against us, he raiseth war against God, and kicketh against the prick. Wherefore is that man, and that man, and wherefore is In the same book, and. 7. Sermon. not that man, and that man, predestinated? ask not of me: I am a man, I turn me to the depth of the cross, I do not enter far in, I am afraid, I am no searcher in, his judgements are unsearchable, thou art a man, I am a man, it was a man that said, O man who art thou, that desputest with God? But thou wilt say, wherefore made he me to honour, and In the same book, and▪ 〈◊〉 Sermon. an other to dishonour? What shall I answer? Wilt thou hear Augustine, that wilt not hear the Apostle, saying: O man, what art thou, that desputest with God? There are two little children borne, if thou seekest a due, or a right, both are made of one lump of perdition. But wherefore the mother beareth one, to grace, and the other choketh, being a sleep? What wilt thou say unto me, what did he deserve, that was choked up by his mother in sleeping: both of them deserved no good? But the Potter hath power over the clay, of the same lump, to make one vessel to honour, and an other to dishonour, wilt thou dispute with me: rather wilt thou wonder and cry out with me: O the great depth of his riches, let us agreed together in fear: lest we perish in error. He is willing, that all men should be saved, that thereby, In his book of rebuking grace and the 14. chapter. all that be predestinated might be understanded. For, that among them are men of all sorts: as it was said to the pharisees, ye do pay the tenth of every garden herb, where we may not understand, more than all that they had, for they did not give the tenth, of all the herbs that be in the whole city. The elects cannot perish, because that all things, with In Soliloquio, chapter. 28. them do frame to good, yea, their sins also. By these and such like testimonies of holy Scripture, In his book of grace, and free-will, the 21. chapter. whereof it were to long to make a whole recital, it is (as I suppose) sufficiently showed, that God doth work in the hearts of men, to incline their wills, whither it pleaseth him, whether it be to good things, according to his mercy, either to evil things according to their merits, and according to his own judgement, which is sometime open, and sometime secret, but always just. For, this persuasion aught to be fixed, and unmovable in our hearts: that there is none iniquity with God. And hereby, when ye read in the writings of the truth, that God doth lead men out of the way, or that he doth dull, or harden their hearts: do ye not doubt, but that their evil deservings went before, that they might justly suffer these things, least ye should run into that Proverb of Solomon, the foolishness of a man, doth defile his ways, but in his heart, he layeth the blame to God. God therefore hath not predestinated any such things In the. xi. article which are falsely imposed upon Saiucte Augustine. to be done, neither hath he prepared that soul to live filthily, and wickedly, of purpose that it should so live but he was not ignorant that it would prove such a one, and he knew before hand, that he himself should execute just judgement upon such a one. And so nothing may be referred to the predestination of God, more than that, which appertaineth to the due reward of justice, or to the undeserved gift of grace, or mercy. That many doth perish, it is the merit of them that perish, In his. 2. answer, to the articles, which are falsely imposed upon S. Augustine. that many are saved, it is the gift of saving. That the guilty shallbe damned, the justice of God is unmovable, that the guilty shallbe justified, it is the great goodness and grace of God. God's predestination, is never without goodness, nene●… In the. x. article of the same book. without justice. The predestinatien of God, by no means, doth make that the children of God, should be mad●…, the children of the devil, In the. xi. article of the same book. or of the Temple of the holy ghost, the temple of devils, or of the members of Christ, the members of an harlot? But rather predestination doth make, that of the children of the devil, are made the children of God, or of the temple of devils are made the temple of the holy ghost, or of the members of an harlot, are made, the members of Christ because he hath bound the strong man, and spoiled his armour etc. None of those that are predestinated, shall perish with In his. 13. book of the Trinity and. 16. chapi. the devil, none of them shall remain under the power of the devil, unto death. Surely do thou hold this, and in nowise doubt, that God In the. 35. chapter of faith 〈◊〉 Peter. hath made before the foundation, or beginning of the world, all that are the vessels of mercy, into the adoption of the sons of God, predestinated of God, neither can any of them perish, whom God hath predestinated to the kingdom of heaven, neither can any of them, whom he hath not predestina●…, come to 〈◊〉, and be saved, by 〈◊〉 〈◊〉 means. God is said to harden, whom he will not make soft, God In his book of predestination and grace, 〈◊〉 4. chapter. is said to blind, whom he will not illuminate, God is said to cast a way or repel, whom he will not call. These whom he hath predestinate, he calleth them, and justifieth them, he giveth that we be, and he giveth that we may be good. He foreknoweth by his Godhead: he maketh by his wisdom: In the. v. chapter of the same book. he damneth by his justice the saveth by his grace. God is everlasting: and foreknowledge: he is just, and good: he exerciseth due punishment, and giveth undeserved goodness. And hath power in creating, and electing men, as the Potter hath power upon the clay, to make some vessels to honour, and some to dishonour and contumely, before he made us, he foreknew us, and in the same foreknowledge, when as yet he made us not, he choosed us, but by whom might this be, but of him that calleth all things that are not, as though they were (as the Apostle saith) which predestinated us before the foundation of the world. In the world we are made and created: but before the world, we were elected and predestinated. Where doth the counsel of the Lord remain forever, Upon the 32. Psalm. but among us, whom he foreknow, and predestinated? Who doth extol and magnify the predestination of God? He saw us, he made us, he holp us, he send to us, he redeemed us, before the world was made and created, this his counsel tarrieth forever, this his thought doth remain forever world without end. GOD might turn the will of the wicked into good, because In his book de Genesim 〈◊〉 〈◊〉. x 〈◊〉 that he is almighty, plainly, he could do it, wherefore then doth he if not? Because that he will not, why he will not, that do we leave unto him, for we aught not to be 〈◊〉 than it 〈◊〉 〈◊〉. For this cause also, it is said, all, and all: for not the same In his book of the remissio and forgiveness of synne●…s. 15. chapter all that are begotten by Adam, are by Christ regenerated. But this is well said: that even as the carnal generation of 〈◊〉 man, is otherwise then by Adam: So is the spirituallgene●… of no man, otherwise then by Christ. For if there might be some men begotten in the 〈◊〉, and not by Adam, and some men regenerated in the spirit, and not by Christ: we might not say plainly, all, either in the one place, or in the other. And afterward he doth say, that the same, all, are many: for in some certain thing, those which are but few, may be all. But the carnal generation, hath many: and the spiritual, hath many also. Although this spiritual hath not so many as the carnal. But yet for all that, even as that hath all men: So hath this all just men. For, as without that, no man is a man: even so without this, no man is a just man, and in each of these are many. Who will have all men to be saved, not that there is no In his Enchiridion to Laurence, the. 103. chapter. man, whom he will not have to be saved: who would not work the virtues of his miracles amongst them, who (he saith) would have repent, if he had done it, but that by all men, we should have understanded all sorts, and degrees of men, being divided, into certain orders: kings, subjects, noble men, men of the common sort, high and low, poor and rich. As this, where it is said, all shall be vivified and quickened In his. 107. Epistle to Vitalis in Christ, where as yet many are damned, with eternal and everlasting death, is therefore spoken, because that as many as do receive life everlasting, they do not receive it, but in Christ, or through Christ, even so where it is said, that God will have all men to be saved, where as there be so many, whom he will not have to be saved, it is therefore spoken, because that they which be saved, are only saved in him, being willing to save them. God did not promise' all things, which he foretold, although Fulgentius to Monimus in his first book. he foretold all things, which he promised, as he did not predestinate all things which he foreknew, although ●…e foreknew all things he predestinated. He foreknew the wills of men, good and bad, but, he did not predestinate the naughty wills, but the good. The kingdom of God, is given, is promised, is declared, Bernarde upon the words of the book of wisdom. is received: It is given, in predestination: It is promised, in calling: It is declared, in justification: It is received, in glorification. Therefore that is said, come ye blessed of my father, receive the kingdom prepared for you: So doth the Apostle say, those whom he predestinated, he calleth, whom he calleth, he justifieth, and them he glorifieth. In predestination, is grace: In calling, is power: In justification, is joyfulness: In glorification, is glory, and praise. ¶ The second Chapter. ¶ All things cometh to pass by God's providence, and not by fortune, and destiny. GOD sent me before you, to preserve your Genesis: 45. 7. posterity in this land, and to save you alive, by a great deliverance. Now then, you sent not me hither, but 8. GOD, who hath made me a father unto Pharaoh, and lord of all his house, and ruler through all the land of Egipte. Fear not: for am I not under God▪ 50 chapit. 19 When ye thought evil against me, God disposed it to good, 20. that he might bring to pass, as it is this day, and save much people a live. And if a man hath not laid wait, but God hath delivered Exodu. 21. 13. him into his hand, than I will appoint thee a place to flee. I kill, and I give life, I wound, and I make whole, neither duty. 32. 3●…. is there any that can deliver out of my hand. And the wrath of the Lord was kindled against Israel, two. Samu. 24. ●… and he moved David against them, in that he said, go, and number Israel and juda. Then said Abishay unto the king, why doth this dead two. Samu. 16. 9 dog curse my lord, the king? let me go, I pray thee, an●… take away his head. But the king said, what have I to do with you, ye sons 10. of Zeruiah: for he curseth, even because the Lord hath bidden him curse David, who then dare say, wherefore hast thou done so? Thus saith the lord, behold, I will raise up evil against two. Sam. 12. 〈◊〉 thee, out of thine own house, and will take thy wives before thine eyes, and give them unto thy neighbours, and he shall lie with thy wives, in the sight of this son. For thou didst it secretly, but I will do this thing openly 22. before all Israel, and before the son. Now therefore behold, the Lord hath put a lying spirit ●…. King. 22. 23 in the mouth of all these thy Prophets, and the Lord hath appointed evil against thee. Are not his days determined? the number of his months job. 14, 5. are with thee: thou hast appointed his bounds, which he can not pass. I form the light, and created darkness: I make peace, and Esay. 45. 7. created evil: I the Lord do all these things. The lot is cast into the lap: but the whole disposition proverbs, 16. 33. thereof, is of the Lord. Who is he then that saith, and it cometh to pass, and Lament. 3. 37. the Lord commandeth it not? And if the Prophet be deceived, when he hath spoken a Ezechiel. 14. 9 thing, I the Lord have deceived that Prophet, and I will stretch out my hand upon him, and will destroy him from the mids of my people. Then the lord said unto Satan, lo, all that he hath is in thy job. 1. 12. hand: 〈◊〉 upon himself shalt thou not stretch out thine hand. 〈◊〉 Satan departed from the presence of the Lord. Shall a Trumpet be blown in the city, and the people be Amo●…. 3. 6. not afraid? or shall there be evil in a city, and the lord hath not done it? Thy providence, O father, governeth it, for thou hast made Wisedo. 14. 3. a way, even in the sea, and a sure path among the waves. Declaring thereby, that thou haste power to help in all ●…4. things, yea, though a man went by the sea without means. Then was jesus led a side of the spirit into the wilderness, Matth. 4. 1. to be tempted of the devil. Behold the fowls of the heaven: for they sow not, neither Matth. 6. 26. reap, nor carry into the barns: yet your heavenly father feedeth them, are ye not much better than they? And the Devils besought him, saying, if thou cast us out, Matth. 8. 31. suffer us to go into the heard of swine. And he said unto them, go: so they went out, and departed 32. into the heard of swine. Are not two Sparrows sold for a farthing? and one of Math. 10. 29. them shall not fall on the ground, without your father. Yea, all the hears of your head are numbered. 30. Fear ye not therefore, ye are of more valeure than many 31. Sparrows. Ye shall be betrayed also of your parents, and of your brethren, Luke. 21. 1●…. and kinsmen, and friends, and some of you shall they put to death. And ye shall be hated of all men, for my name's sake. 17. Yet there shall not one hear of your heads perish, by 18. your patience possess your souls. Master, the jews lately sought to stone thee, and doest John, 11. 8. thou go thither again? jesus answered, are not there twelve hours in the day? 9 Pilate said unto him, speakest thou not unto me? Knowest Ihon. 19 10. thou not that I have power to crucify thee, and have power to loose thee? jesus answered: Thou couldst have no power at all against 11. me, except it were given thee from above. Him I say, have ye taken, by the hands of the wicked, Acts, 2. 23. being delivered by the determinate counsel, and foreknowledge of God, and have crucified and slain. For doubtless, against thy holy son jesus, whom thou Acts. 4. 27. hadst anointed, both Herode, and Pontius Pilate, with the Gentiles and the people of Israel, gathered themselves together. To do whatsoever thy hand, and thy counsel had determined 28. before to be doen. In him we live, and move, and have our being. Acts. 17. 2●… Cast all your care on him, for he careth for you. 1. Peter. 5. ●…. ¶ The agreement of the Doctors. WHen thou dost see the ungodly made rich, Easile in the 48. Psalm & 13. sermon. and the godly lack, and have need, do not fear in thyself, neither doubt in thy mind, as though the providence of God were not certain, which beholdeth all our things. All things are governed by God's providence: Hierome upon Ezechiell. and those things that are thought for punishments, are medicines. Not good nor evil, doth happen without a cause. Or by Hierom. fortune, without God's providence, but all things doth happen after his judgement. Wherefore, that necessity is not to be feared, the fear Augustine in his. ●…▪ book and. 10. Chap. of the city of God. whereof causeth the stoics so to divide the causes of things, that they pulled away some things from necessity, and thrust some things under it: and among those things, that they would not suffer to be under necessity, they have places our wills, lest they should not be free, if they should be 〈◊〉 unto necessity. The kingdoms of thi●… world, are altogether ordained In the. 5. chap. of the same book. by the providence of God: which if any man have given unto destiny, because he doth call the will, or power of God itself, by the name of destiny: let the same 〈◊〉 〈◊〉 in his 〈◊〉 but let him reform his tongue. For 〈◊〉 〈◊〉 he 〈◊〉 the first say that, which afterward he will say, wh●…n 〈◊〉 shall ask him, what he doth call destiny? For, when men do hear that thing: they do not by the common manner of speech, understand any other thing, than the force of the position of the stars, as the same is, when any is borne, or concesued: which some men do separate from the will of God; and some doth prove that the one doth hung upon the other. They do attribute to the power, and will of God, that order, In the. ●…. cap. of the same book. and certain knitting together of causes, which is very well and truly thought, to know all things before they come to pass, and to leave nothing unordered, of whom all powers have their being. Let Cicero therefore strive with them that say, that this In the. ●…. chater of the same book. order of causes is fatal, or rather that do give it the name of destiny, which thing we do abhor, chief for the name, which is not accustomed to be understanded, in the thing itself. But where as he doth deny, that the order of all causes is most certain, and known to the prescience of God: we do detest him more than the stoics did: for, either he doth deny that there is a God, which thing in his books, concerning the nature of the Gods, he doth under an other man's person endeavour to do: or else if he do confess that there is a God, whom he denieth to know, of things before they come to pass, even so saying, he doth none other thing, than did that foolish man, which said in his heart, there is no God. For, he that doth not know aforehand, all things that are to come, doubtless the same is not God. We say not that all things do come to pass by destiny: yea, we say that nothing is done by destiny. For, we do plainly show, that the name of destiny, is of no value, in the place, where men use to place it in speaking, that is ut the constitution of the heavenly signs, wherein every man is conceived and borne, because the thing itself is vainly affirmed. As for the order of causes, wherein the will of God is of great force and power: we do neither deny, nor call it by the name of destiny, except it be so as we may understand, fatum, to be derived of the word, for faris, that is, of speaking. For, we cannot deny, but it is written in the holy scriptures: GOD spoke once, these two sayings: I myself heard it: that power belongeth unto God: And unto thee (O Lord) belongeth mercy: for thou wilt give to every man, according to his works. And where as it is said, he spoke once: we understand that he spoke unmoutablie, that is unchaungeablie, even as he did unconstantly know all things that are to come, and that he himself will do. After this sort therefore, we may say, fatum, or destiny is derived; a fando, or speaking, if this name had not now been accustomed, to be understanded of an other matter, whereunto we are not willing, that men's In the. 10. chapter of the same. 5. book. hearts should be inclined. The life of man is evil, when his belief concerning God, is not good. Wherefore be it far from us, that we, to th'end that we ourselves would be free, should deny the providence of him, by whom we are, or shallbe free. Therefore laws, reprehensions, exhortations, commandments, and sharp rebukes, are not in vain: because that both he did know before hand, that the●… should come to pass, and also they are of great force, even of as great force, as he did foreknow that they should be. And just rewards are appointed for good works, and punishments for sins. Neither doth man sin, because God did foreknow before, that he should sin, yea, rather it is therefore out of doubt, that he doth sin, when he doth sin: because he, whose foreknowledge, cannot be deceived, did know before, that it was not destiny, nor fortune, or any other thing, that should sin, but he himself. Which if he be not willing: he sinneth not at all. But if he should not be willing to sin: God did also know that before. These are the great works of God, sought out, according In his Enchiridion to Law▪ rinse. 100 chapter. to all his wills: and yet wisely sought out, so that when the nature both of Angels, and man had sinned, that is, had done, not the thing that he willed, but that itself willed, even by the same will of the creature, whereby that thing was done, that the creator was not willing should be done, he No●… fulfilled that which he would have done, even as he that is best of all, using well, even those things that are evil, to the condemnation of those, whom he hath justly prede●…inated to pain: And to the salvation of those, whom he hath lovingly predestinated to free mercy. As touching themselves, they did that God was not willing they shoule do: But as touching the almighty power of God, they were by no means able to bring that to pass. For even in the very same thing, that they did contrary to the will of God: his will was wrought upon them. For that cause therefore, the works of the Lord are great, and searched out according to his wills. So that after a marvelous and unspeakable manner, that No●…. thing that is done, even contrary to his will: should not be done without his will▪ For if he would not suffer it, it should not be done: neither doth he suffer it being unwilling, but willing: neither would he that is good, suffer a thing to be evil done: except the same being almighty, were also able to work a good effect of things, that 〈◊〉 evil. It is not to be doubted, that God doth well, yea, when he In the same book and. 96 Chapter. suffereth to be done, what soever things are evil done, for he doth not suffer this, otherwise then by just judgement. And surely all that is just, is good, although therefore those things that be evil, in as much as they be evil, be not good: yet it is good, that there should be●… things, not only that are good, but also that are evil. For except it were good, that there should be things that are evil: the almighty goodness would by no means suffer them to be. To whom no doubt, it is as easy a thing, not to suffer that thing to be, which he would not should be: As it is ●…o do●… that, which he is willing to do. Except we believe this, the very beginning of the confession of our faith, wherein we do confess, that we believe in God 〈◊〉 father almighty, is in danger and li●…e to be untrue. For, he is not truel●…●…alled almighty, for any other cause, but for that he is able to do what he will, and the ffect●… of his will being, almighty, is not by the will of any creature letted. What soever is pass, is not now, what soever is to come, In his book of divers questions 83. 15. 16. 17. is not yet. Therefore, what soever is paste, or to come, is wa●…yng, but with God there is nothing wanting. There is with God, therefore nothing past, or to come, but all present. I do repent, that I have so named fortune there, because In his first book and. 1. chapter of Retractations. I see, that men have in a very evil custom to say, this was Fortune's will, where they aught to say, this was Gods william. And this doth he declare to have happened by God's providence, In his book of the ●…nation of ●…ctes the 16. Chapter. which can use well, even things that are evil. Not that the vessels of wrath should profit him: but that they might (through his well using of them) profit the vessels of mercy. For, what could be spoken more plainly, then that was 〈◊〉, a●… concerning the Gosp●…ll, they are enemies for your 〈◊〉▪ It is then in the power of the evil to sin: but that by singing, they should through their malice do either this, or that, it is not in their power, but in the power of God, that divideth the darkness, and desposeth the same, so that for this cause, even in that, that they do, against the will of God, there is nothing fulfilled, but the will of God. ¶ The third Chapter. ¶ Of man's free-will before his fall. GOD said, let 〈◊〉 make man in our o●…ne Gene. 1. 26. Image, according to our likeness, and let them rule ●…uer the fish●… of the sea▪ 〈◊〉. And GOD saws all that he had made, 31. and we, it was very good. Then the lord took the man, and put Gene. ●…. 15. him into the garden of ●…en, that he might dress it, and ●…pe ●…f. God made man from the beginn●…ng▪ and left 〈◊〉 in th●… Eccl●…. 15. 14. hand of hi●… 〈◊〉, and 〈◊〉 him his commandments, and precepts. If thou wilt, thou shalt observe the commandments, 15. and testify thy good william. He hath set water and fire before thee: stretch out thine 16. hand unto which thou wilt. Before man, is life and death, good and evil, what him liketh, 17. it shallbe given him. The Doctors. ALL men, in the first man, were created without Ambrose in his 1. book and 3. chap. of the ●…llyng of the Gentiles. vice or fault, and all our nature was sound, and in healthe●… and by the sin of the same ma●… we have lost it free-will before the fall was an upright free-will, before which, fire and water was laid of God, and the Augustine in in the book of the new song the ●…. chapter. first man did reach his hand to wh●…he he would, he did 〈◊〉 fire, and forsook water. See the righteous judge, the same, which man being free did choose, he did receive, he would have evil, and the same old follow him. I say that free-will was in that ma●…, which 〈◊〉 〈◊〉 In his. 11. disputation against fortu●…. first, for he was so made, that nothing could withstand his will, if he would have kept Gods commandments, but after that he had sinned through free-will, he did cast us all that come of his stock, into necessity. It is true that man, when he was made, did receive great In his. 2. sermon upon the words of the Apostle. strength of free-will, but he did lose it through sin. The first man was created in nature without blame, in nature without fault▪ he was created upright, he did not make In the same book and. 11. Sermon. himself upright: It is known what he made himself, falling out of the hand of the Potter, he was broken, for he that made him, did govern him, but he wa●… willing to 〈◊〉, 〈◊〉 him that had made him, and God suffered 〈◊〉 so to 〈◊〉, as 〈◊〉 were saying thus: Let him forsake me▪ that he may 〈◊〉 self, and that he may by his misery prove, that without me, he can do nothing. By this mea●…e therefore, wou●…d God she we unto ma●…: what free-will is able to do without God. Hold this for certainty, and doubt of it by no means, Unto Peter the Deacon. 25. Chapter. that the first●… man Ada●… and Cua, was treated go●…d, ●…uste, and without sin, with free will, by the which the●… might▪ In his 〈◊〉 〈◊〉 of nature and grace, against the Pelagians▪ Chapter. 43. if they would: ser●… 〈◊〉, wi●…h 〈◊〉 and good will, and by the s●…me free-will; also might if they would, to sin by their own proper william. Who knoweth not, that man was made sound, and blameless, and with free-will to live godl●…, and was ordained, In his book against the je▪ wes, Paganer, and Arians▪ 〈◊〉 Chapter. with a 〈◊〉; an●… 〈◊〉 to 〈◊〉 righte●…usly. The first ma●… was 〈◊〉 of the 〈◊〉 of the 〈◊〉 〈◊〉 th●… Image of GOD 〈◊〉 was nacked with shamefastness, he was prepared with temperance, he was compassed a●…oute, with In his 22. 〈◊〉 and. 30. Chap. of the City of God▪ 1. ●…. lo●…e, he was 〈◊〉 with immortality. free-will was given to man, when he was 〈◊〉 〈◊〉, by the which, he might 〈◊〉 chosen, tither to 〈◊〉, 〈◊〉 to ▪ In hi●…. ●…▪ 〈◊〉 and. 18. Chap. of free-will. When we speak of the will that is ●…ree, to do 〈◊〉 speak of that will, wherein man was made and created. We say truly, that the first man, only could fulfil In his 3. book against the Arians. that he would, when as yet, his will of free choice was sound and whole before the fault, All men, before sin, had free-will, either to follow the Chrisostome in his sermon of the coming of our lord, in his. 36. 〈◊〉. devil or not. ¶ The. iiij. Chapter. ¶ Of man's free-will after his fall. THE Lord saw, that the wickedness of Genesis. 6. 5. man was great in the earth, and all the imaginations of the thoughts of his heart, were only evil continually. And the Lord said in his heart, I will Genesis. 8. 21. hence for the curse the ground no more for man's cause: for, the imagination of man's heart is evil, even from his youth. Genesis. 20. 6. And God said unto him by a dream, I know that thou didst this with an upright mind, and that kept thee also that thou shouldest not sin against me: therefore suffered I thee not to touch her. 〈◊〉 29. 2. Ye have seen all that the Lord did before your ●…yes, in the land of Egipte unto Pharaoh, ●…nd unto all his servants, and unto all his land. The great temptations, which thine eyes have seen, those 3. great miracles and wonders. Yet the lord hath not given you an heart to perceive, and 4. eyes to see, and ears to hear, unto thi●… day. All are gone out of the way, they are all corrupt, there is Psalm. 14. 3. none that doth good; not not one. Man is in honour, and understandeth not: he is like to beasts Psalm. 49. 20 that perish. I said in my fear, all men are liars. Psalm. 115. 11. The preparations of the heart are in man: but the answer Proue●…b. 10. 1. of the tongue, is of the Lord●…. The heart of man purposeth his way: but the Lord doth 9 direct his steps. Who can say, I have made mine heart clean, I am cleansed Proveb, 20. 9 from sin? The steps of man are ruled by the lord, how can a man 24. than understand his own ways? The kings heart is in the hand of the Lord, as the Rivers Proverb. 21. 1. of waters, he turneth it where soever it pleaseth him. O Lord, why hast thou made us to err from thy ways? and Esay. 63. 17. hardened our heart from thy fear? Return for thy servants sake. etc. O Lord I know, that the way of man, is not in himself, Ieremi. 10. 23. neither is it in man to walk, and to direct his steps. I will give them an heart to know me, that I am the lord, Ieremi. 24. 7. and they shallbe my people, and I will be their God. etc. Convert thou me, and I shall be converted: for thou art Ieremi. 31. 18. the Lord my God. A new heart also will I give you, and a new spirit will Ezechi. 36. 26. I put within you, and I will take away the stony heart out of your body, and I will give you a heart of flesh. And I will put my spirit within you, and 'cause you to 27. walk in my statutes, and ye shall keep my judgements to do them. It is not ye that speak, but that spirit of your father, Matth. 10. 20. which speaketh in you. Those things which proceed out of the mouth, come Matth 15. 1●…. from the heart, and they defile the man. For out of the heart come evil thoughts, murders, adulteries, 19 fornications, thefts, false testimonies, slanders, these are the things, which defile the man. Flesh and blood hath not revealed it unto thee, but my father Matth. 16. 17. which is in heaven. I say unto thee, arise, and take up thy bed, and get thee Mark. 2. 11. hence into thine own house. And by and by he arose, and took up his bed, and went 12. forth before them all, in so much that they were all amazed, and glorified God. As many as received him, to them he gave power to be the 〈◊〉. 1. 10. sons of God, even to them that believe in his name. Which are borne, not of blood▪ nor of the will of the flesh, 13. nor of the will of man, but of God. verily, verily, I say unto thee, except that a man be john. ●…. 5. borne of water, and the spirit, he cannot enter into the kingdom of God. That which is borne of the flesh, is flesh, and that, that 6. is borne of the spirit, is spirit. A man can receive nothing, except it be given him from 27. heaven. No man can come to me, except the father, which hath john. 6. 44. sent me, draw him: and I will raise him up at the last day. Every man therefore, that hath heard, and hath learned of 45. the father, cometh unto me. I am the vine, ye are the branches: he that abideth in me▪ Ioh●…. 15. 5. and I in him, the same bringeth forth much fruit: for with out me can ye do nothing, for we know the law is spiritual, Roma. 7. 14. but I am carnal, sold under sin. For, I allow not that which I do: for what I would, 15. that do I not: but what I hate, that do I 18. I know that in me, that is, in my flesh, dwelleth no good thing: for to will is present with me: but I find no means to perform that which is good. I see an other law in my members, rebelling against the ●…3. law of my mind, and leading in captive unto the law of sin, which is in my members. The wisdom of the flesh is death, but the wisdom of Roma. 8. 6. the spirit, is life and peace. Because the wisdom of the flesh, is enmity against 7. God, for it is not subject to the law of God, neither in deed can be. We know not what to pray as we aught, what hast thou 26. that thou haste not received? If thou haste received it, why rejoicest 1. Cor. 4. 7. thou, as though thou hadst not received it? Such trust have we through Christ to God, not that we 〈◊〉 Cor. 3. 4. 5. are sufficient of ourselves, to think any thing, as of our selves: but our sufficiency is of God. It is God which worketh in you, both the will and the Philippi. 2. 13. deed, even of his good pleasure. Every good giving, and every perfect gift, is from above, Iame●…. 1. 17. and cometh down from the father of lights, with whom is no variableness, neither shadowing by turning. ¶ The Doctors. IT is God that worketh in us, both to will, and Augustine in his book of perseverance unto the end the. 13. chapi. also to work, even of good william. We will then, but it is God that worketh in us also to will: we work than, but it is God that doth also work in us, the work even of good william. It is expedient for us, both to believe this, and also to confess this, this is godly, this is true, that our confession may be humble and sowely, and that all may be ascribed unto God. We thinking believe, thinking we speak, thinking we do what soever we do: But as touching that, that appertaineth unto the way of godliness, and true worship of God, we are not able to think any thing as of ourselves, but our ableness cometh of god. For, our own hearts, and our own thoughts, are not in our own powers. Therefore, that which is spoken in the Sacraments of the faithful, that we should lift up our hearts unto the Lord, is the gift of the Lord. We do then live in most safeguard, if we ascribe all unto In the. 6. chap. of the same book. God. But we do not commit ourselves partly to him, and partly to ourselves. Man misusing his free-will, lost both himself, and his In his Enchiridion to Laurence the. 30. Chapter. Ibidem. william. No man can believe, hope, or love, unless he will, but even the self same will, to believe, hope, and love, cometh not, but from God. In his book of nature and grace the. 53. chapter. What do men so much presume of the possibility of nature, it is wounded, it is mangled, it is troubled, it is lost. It behoveth us rather truly to confess it, then falsely to defend it. To Bonifaciu●… in his. 3. book and. 8. chap. free-will once made thrall, availeth nothing now but to sin. That we live well, that we understand a right, we have Upon the words of the Apostle in the. 10. sermon. it of God. Of ourselves we have nothing, but only sin, that is within us. O, evil is free-will, without God. In the. 11. sermon of the same book. He that made thee without thee, doth not justify thee without thee, therefore he made thee: when thou knewest not: but he doth justify thee, being willing. In his. 15. sermon of the same book. The first man was created in nature without blame, in nature without fault, he was created upright, he did not make In his. 11. sermon of the same book. himself upright. It is known what he made himself. Falling out of the hand of the Potter, he was broken. For he that made him, did govern him, but he was willing to forsake him that made him. And God suffered him so to do, as it were saying thus: Let him forsake me, that he may find himself, and that he may by his misery prove, that without me he can do nothing. By this mean therefore would God show unto man: what free-will is able to do without God. When we fight in this battle, we have God to behold, In his. 13. sermon of the same book. and look upon us: when we are in danger in thi●… battle, we do pray unto God to help us. But if he do not help us, I say not, that we shall not overcome, but that we shall not be able so much as to fight. Why dare miserable, and wretched men be proud, or In his book of the spirit & the letter the. 29. Chapter. boast themselves, either of free-will, afore that they be delivered: or of their own strength, if they be already delivered? And do not mark that in the very name of free-will, liberty or freedom is signified. After that (man) had sinned with his free-will, we were Against For●…unatus in the ●…. disputation. cast headlong down into necessity, as many as ever came of his stock. Let no man slatter himself: for of his own, he is a very In his 4 9 treatise upon john. Satan, he hath that of God only, whereby he is blessed. For, what hast thou of thine own, but sin? Take away sin from thee, which is thine own: for righteousness is of God. In his book of the new song the. 8. Chapter. It was showed in Adam, what free-will can do without help, it is able enough of itself to evil, but not unto goodness, except it be helped of God. In his book of the doctrine of the church the 27. Chapter. God doth so work in the hearts of men, and in the free-will itself, that every good thought, Godly counsel, and all good motion of the will or mind, is of God. It belongeth to a man to prepare the heart, and the answer Against the. 2. Epistles of Pelagius unto Bonifacius in high 〈…〉. book & 8. Chapter. of the tongue, is of God. Some not understanding this well, are deceived, in so much that they believe, that to prepare the heart, that is to begin goodness, without the help of the grace of God, pertaineth unto man. God forbidden that the children of promise so understand it, as though they would confute the lord, whereas they have heard him, saying: without me ye can do nothing, and say: behold, we are able of ourselves to prepare our heart, and by that to think some goodness. Who can with a good thought, prepare his heart unto goodness? God forbid that any man should understand it so, save the proud defenders of their william. Therefore it is written, it is the man's part to prepare the heart, and the answer of the tongue is of the Lord, because the man prepareth the heart, yet for all that, not without the help of God. It is said also after this manner: open my mouth, and I shall fulfil it. For although we can not open our mouths, except he help us, without whom we can do nothing, yet we open by his help and working, and he fulfilleth that thing, either with our work, or without our work. For, what is it to prepare the heart, and to open the mouth, but to prepare the william. And yet for all that, it is read in the same letters: the will is prepared, and made ready before of God, and I shall open thy mouth, and I shall teach thee what good things thou oughtest to speak. Wherefore, God doth many good things in a man, that man doth not, but a man doth no good things, which God hath not done, that a man should do: Not every one that trusteth in his own strength, and power, In high 〈…〉 9 〈…〉 stle. but he that calleth upon the name of God, shallbe saved. No man can be continente, except the Lord giveth it, In the same 89. Epistle. therefore God commandeth continence, and he giveth continence: he commandeth by the law, he giveth by grace: he commandeth by the letter, he giveth by the spirit. Therefore, that we should believe in God, and live godly, In his. 107. Epistle to vitalis. it lieth not in the will, or running of man, but in the mercy of God: not, that we aught not both to will and to run. But because that he himself doth work in us, both to will, and also to run. The law is given, that grace should be sought for: Grace In his book of true innocency the. 44. chapter. is given, that the law should be fulfilled: It is not through the fault of the law, that it was not fulfilled: but through the wisdom of the flesh: which fault is declared by the law, that by grace it might be healed. In his book of correction and grace the. 3. chapter. O man, know in the commandments what thou art bound to do: in rebuking, learn that through thine own fault, thou haste it not, and in prayer learn whence thou must receive that thing that thou wilt have. The first man had not this grace, whereby he should never In the same book and. 11. chapter. be willing to be evil: but yet he had that grace, whereby he might have been always preserved from evil, if he would have continued therein. And without which also he could not by free-will be good, but yet he was able, by free-will to forsake it. GOD therefore would not have him to be without his grace, whom he had left in his own free-will. For, free-will is able enough to do evil, but to do good it hath no power at all, except it be helped by the almighty goodness, which help, if that man had not by free-will forsaken, he should have been good for ever: but he did forsake, and was forsaken. For the help was such, that he might forsake it, when he would, not such whereby it might come to pass, that he should be willing. Did not he give that thou mightest fight, a good fight? I●… In his 50. book of Homilies the. 14. Homily. he himself did not give, what was it, that thou sayest in an other place? I laboured more than all they, yet not I, but the grace of God within me? Behold thou sayest, I have ended my course. Did not he also give unto thee, that thou shouldest finish thy course? If he gave not unto thee, that thou shouldest finish thy course, what is it that thou sayest in an other place: that it lieth not in the willer, nor in the runner, but in GOD that showeth mercy? I have kept the faith, I acknowledge and allow it, I confess and grant, thou hast kept the faith. But except the lord doth keep the city, he watcheth in vain that doth keep it. Pardon me, O Apostle, I know nothing of thine own but evil, pardon us, O Apostle, we say so, because thou hast taught us. The Pelagian heretics, thinketh that they have great In his book of grace and free-will the. 4. chapter. knowledge, when they say: God would not command, that he knoweth man is not able to do: who knoweth not this? But therefore he, doth command some things, which we be not able to do, that we may know what to ask of him. That is the same faith, which by prayer we obtain: that the law doth command. Man is able of himself to sin: that he should be justified Upon the. 98. Psalm. is not able of himself: but only by him that doth justify, which only is just. Man is apt and able to wound himself, but he is not apt and able to heal himself: when he will, he may be sick: not when he will, he may rise. O love, which dost ever burn, and art never quenched, In his 10. book of confessions and. 29. chapi. O my loving God, kindle in me, and inflame me, thou commandest continence: give me, that thou commaundeste, and command what thou wilt. Lord I grant, as thou haste taught me, I am nothing In his book of contemplations the. 15. Chapi. else but all whole together vanity, a shadow of death, a dark bottomless pit, and a barren, and a void ground, which without thy blessing, bringeth for the nothing, and beareth no fruit, but confusion, sin, and death, if I have had any goodness, I receive it of thee: what soever goodness I had, it is thine, for I have it of thee, if I did stand at any time, I stood through thee. But when I fell, I did fall by myself. And I had lain always still in the mire, if thou hadst not lift me up, and I had been always blind, if thou hadst not given me light, when I fell, I had never risen again: if thou hadst not reached me thy hand. Yea, after that thou didst lift me up, I had always fallen, if thou hadst not stayed me, and holden me up. I had oftentimes perished if thou hadst not governed me. So always, O Lord, thy grace and thy mercy prevented me, delivering me from all evils, saving me from them that be paste, stirring me up from them that be present, defending me from them that be to come, cutting away the snares of sins before me, taking away the occasion and causes. For, if thou hadst not done this unto me, I had done all the sins in the world, because Lord, I know, that there is never any sin that any man hath done, but an other man may do the same, if his God be not with him, which made him. But thou broughtest it to pass, that I did them not, thou commandest that I should abstain, and thou pourest in me thy grace, that I might believe. Thou Lord didst rule me, to thee, thou didst keep me, to thee, and thou hast given unto me, grace and light, that I should not commit adultery, and all such other sins. What other thing is declared, in the lost Sheep, of an In his. 3. book against the Pelagians. hundred, but free-will, of possibility in good things, was lost by the fault and transgression of the first man, and did err from the company of the righteous, neither could he return by himself, without the undeserved grace, by the good will of his good pastor Christ, wandering in the wilderness of his free-will, in the works of the devil, he called him again, and put him upon his shoulders. All men in the first man was created without any fault Ambrose in his book of the calling of the Gentiles, the. 3. Chapter. or vice, and all our natures were in health, but by the transgression of the same man, we have lost it: there hence is drawn mortality, there hence are so many corruptions of the mind, there hence is ignorance, and difficulty, unprofitable cares, and unlawful concupiscence. etc. These therefore an other evils broke into our nature, by lost faith, forsaken hope, blind wisdom, and bond will, no man doth find in himself wherewith he may be repaired, or amended. etc. That nature was good, was made evil by quality, (man) may not therefore trust in his own strength, for when it was whole and sound, did not stand, but must seek victory by him which can not be overcome, but doth overcome all things. That the turning of the heart to God, is of God, the lord In the. 9 chap. of the same book. himself testifieth, saying, and I shall give them a heart that they shall know me that I am the Lord, and they shall be my people, and I willbe their God, because they shallbe turned unto me with all their hearts. Not in our will, but in the Lord we must trust, where High ●…me in the. 9 chapi. of jeremy. are they then, which do say, that man can rule himself by his free-will, and so doth give power of free-will, that the mercy, and justice of God is taken away. We will go after our own thoughts: where then is Upon the. 18. chapter of jeremy. the power of free-will, without the grace of god? And the judgement a of man's own will? when as it is a great offence to God, for a man to follow his own thoughts, and to do the will of his wicked heart. Therefore, the Heretics be wont to promise' felicity, Upon the. 23. chapter of jeremy. and to open unto sinners, the kingdom of heaven, saying: thou mayst follow the majesty of god, and be without sin, sith that thou haste received the power and strength of free-will, and the understanding of the law, whereby thou art able to obtain what so ever thou wilt. And so the Heretics do deceive the poor, simple, and ignorant persons, and specially women: which being laden with sins, are led to and fro with every wind of doctrine, deceiving by their flattery all them that give ears unto them. We always pray in vain, if it be in our own free-will In his. 1. book against the pelagians. to do what we william. Dost thou hear so manifold mercies, & dost thou dare to trust in thine own strength and power? In his. 2. book against the Pelagians. Neither in our own wisdoms, neither in any of our strengths, we aught to trust, but only in the lord, who doth In his. 3. book against the Pelagians. direct the steps of men, when he saith, no man can come to me: he breaketh the pride of free-will: if he would go forth the to Christ: yet he doth but in vain endeavour it, unless that be done that followeth: except my father of heaven draw him: also this must be considered: that thing that is drawn doth not come willingly: but being slow or drawing back, is led against his william. He that cannot come to Christ by his own strength and Upon the words of Christ, those whom thou hast given me. etc. labour: how can he avoid all sins? Where there is mercy and grace: free-will must cease of his part. What do they pray unto God: that have the power of Chrisostome of the ●…myng of our lord, in his 36. Homily. free-will? He saith not, I have given them power of free-will, that they by their own labour should save theimselues: but I have kept them, I have saved them, I have preserved them. We had free-will before sin, to work well, but after sin, we had none, because we were not able, by our own power and strength after sin, to escape, from the power of the Devil, but as a Ship when the stern is broken, is driven hither and thither where the tempest will: So by the Devil we are driven from one sin to another, neither hitherto can do any thing, but even as the Devil will, and except God doth deliver us, with his strong hand of his mercy, we shall remain in the bonds & chains of sins, unto death. When man delivered himself by sinning, under the kingdom In the same Homily. of Satan: now is not able of his own power and strength to come out. So the first will is now turned into necessity. Therefore by our own wills, and negligence we are bound, but by the mercies of god, we are loosed & set at liberty. When we speak of the will that is free to do well, we Augustine in his. 3. book. & 18. chapter of free-will. speak of that will wherein man was made. If the Apostle did mean none other thing, but that it doth not only lie in the will of ronning of man, except the merciful In his Enchiridion to Laurence, the. 31. chapter. lord doth help, we may also say on the otherside, that it lieth not only in the mercy of God, without the will and ronning of man. But sith that were a plain ungodliness so to say, let us not doubt, but that the Apostle did attribute all things unto the mercy of God: and that he did leave no manner of thing unto our own will and endeavours. In his. 3. book against the Pelagians. Man therefore of himself, could make his fall because he would. But yet as he fell of himself, so was he not able strait ways of himself, that is by his proper will to rise from falling, except by the most merciful hand of the lord, when it pleased his heavenly goodness he had raised him up. Every good work then, which we do work in God, the Fulgentius to Monymus in his. 1. book. same doth GOD work in us, for all things are of him, through him, and in him, both our good will then, and also our good works be of him, which the doctor of the gentiles affirmeth, with these words, it is God that worketh in us both the will and the deed, even of his own good will & pleasure. Natural free-will, we do believe is of no more value, but Maxentius in his. 1. book of faith. only for carnal, or worldly desires, or discernynges, which possible may seem glorious among men, but not with God. But those things, which belongeth to everlasting life, can neither think, neither will, neither desire, neither perform, except it be by the infusion and operation of the holy ghost. God doth prevent us with his grace, that we may be willing, Gregory in his 9 Homil. & 1. book upon Ezechiell. Upon the. 63. Psalm. and with his helping hand he doth follow us, lest we should will in vain. Sigh that free-will hath been corrupt in our first father, we are not able to will a good thing, except we be helped by the grace of God. Holy men do know that after the fall of the first father, In his. 22. book of Morales and. 10. chapter. they be borne of a corruptible stock, and that they be not by their own virtue, but by the heavenly grace that doth prevent them, turned unto better desires or works: And what evil soever they know to be in theimselues, they feel that is deserved, and come of their mortal kind: But what good soever they see to be in themselves, they acknowledge to be the gift of the immortal grace: And for this gift that they have received, they be debitours unto him, which by preventing them, did give unto them that they should will that good thing, which they would not, and by following did grant, that they should be able to do that good thing, that they would. What then? Is this therefore the whole work of free-will? Barnarde in his book of grace and free-will. Is this the only merit of it, that it doth consent and agreed? Truly it is, not that the consent, wherein all the merit doth consist, doth come, or is of it: Scythe that we be not of ourselves, as of ourselves able to think any thing, which is less than to consent or agreed. These be not my words, but the words of the Apostle, which doth attribute unto God, and not unto his free-will, all that be good, that is to say, to think and to will, and not to perform, according to his good will and pleasure. Let us be changed into the same likeness, from clearness to clearness, as it were with the spirit of God. Therefore, if it be with the spirit of God, than it is not with free-will. Therefore, let no man think that it is named free-will, because it is occupied with equal might and power, between good and bad, seeing that by itself it can fall, but not rise again, but through the spirit of the Lord. They that are wise in deed, will confess, three workings, not of free-will, but of the divine grace, in him. first, is creation: second reformation: the third ending. In the first we were created in Christ, into the liberty of william. In the second, we are reform by Christ, into the spirit of liberty: In the third, we shall in th'end reign eternally with Christ. What hast thou, that thou haste not received? Thou art created, thou art healed, thou art saved. To thee I say, O thou man, which of these, hast thou of thyself? Thou that wast not: could not created, when thou wast a sinner: thou couldst not justify: when thou wast dead, thou couldst not raise thyself up again, besides other things, either are necessary for them that healed: or laid up for them that shallbe saved. Three blessings there are, which are necessary to us, In his. 39 sermon of his little sermons. first is preventing: second is, helping: third is ending: first is of mercy: second is, of grace: third is of glory: he doth prevent our conversion by his mercy: he helpeth our conversion by his grace: he doth accomplish our ending with glory: unless the Lord doth give these three blessings, our bodies can give for the no fruit. Neither can we begin any good thing, before we be prevented by mercy: or to do any good thing, until we be helped, by grace, or that we can end in goodness, until we be filled with glory. The soul is in such manner, let down into the body, as 〈◊〉 if a man should fall into a miry, ●…epe, and stony place, and Parisiensis, in his book of the some of vices and virtue. so should both be drowned, be arrayed with mire, and also be hurt. So by original sin, we are drowned in the darkness of ignorance: we are defiled with lusts and concupiscence: and we are wounded, as touching the powers, and faculties of the mind. Item, if any man do contend, that in the purging of our The second co●…●…ll of Arowsicane the 4. chapter. sins, God doth tarry and abide for our will, but do not confess, that the will also to be purged from sin, is wrought in us, by the infusion and operation of the holy ghost: he doth resist the self same holy ghost, speaking by Solomon, the Proverb. 16. 1●… and. 20. 24. Philip. 2. 13. will is prepared of the Lord, and he doth also resist the Apostle wholesomely preaching, it is God that doth both work in us the will, and also the performance of the deed, even of good william. Item, if any man do affire, that as well the increase, as In the. 5. chapi▪ of the same counsel. also the beginning of faith, the self same affection to believe, whereby we believe in him that justifieth the ungodly, and whereby we come to the new birth of baptism, is in us naturally, and not by the gift of grace, that is to say, by the inspiration of the holy ghost, that redresseth our will from infidelity to faith. From ungodliness, to godliness, is an adversary to the doctrine of the Apostle: for as much as blessed Paul saith, we trust that he, which hath begun in you Phil. 1. 6. a good work, shall perform it until the day of our Lord 29. jesus Christ. And this: unto you is given for Christ's sake, not only that you may believe in him, but also that ye may Ephes. 2. 8. suffer for him. And again, ye are saved by grace through faith, and that not of yourselves, for it is the gift of God. Item, if any man do affirm, that unto us, believing, willing, In the. 6. chap. of the same counsel. desiring, endeavouring, labouring, watching, studying, asking, seeking, knocking, mercy is given without the grace of God: but also do not confess, that it is wrought in us of God, by the infusion and inspiration of the holy ghost, that we may believe, will, or be able to do all these things, as it behoveth, or do put the help of grace under man's humility, or man's obedience, neither consenteth that the gift of obedience, and humility, do appert●…ne to the self grace, resisteth the 1. Cor. 4. 7. Apostle, which saith, what hast thou, that thou hast not received? 1. Cor. 15. 10. And again, by the grace of God, I am that I am. It is agreed, that whosoever shall say, that therefore the The counsel of Myluent the. 5. Chap. grace of justification is given unto us, that we may through grace fulfil that more easily, which we are commanded to do, by free choice: As though if grace also were not given, although not easily, yet nevertheless we might also without grace, fulfil God's commandments, let him be accursed. For the Lord did speak of the fruits of his commandments, where as he said not, without me ye can do them very hardly: ●…on. 15. 5. but he said, without me ye can do nothing. ¶ The. v. Chapter. ¶ It is impossible for us to fulfil the law. WHy tempt ye God, to say a yoke on the disciples Acts. 15. 10. necks, which neither our fathers, nor we were able to bear? I see an other law in my members, rebelling Rom. 7. 93. against the law of my mind, and leading me captive unto the law of sin, which is in my members. O wretched man that I am, who shall deliver me from the 24. body of this death? I thank God, through jesus Christ our Lord. etc. 25. For (that was impossible to the law, in as much as it was Rom. 8. 3. was weak, because of the flesh) GOD sending his own son, in the similitude of sinful flesh, and for sin, condemned sin in the flesh. ¶ The Doctors. THE Pelagians think themselves cunning men, Augustine in his book of grace and free-will, the. 4. chapite●…. when they say GOD would not command that thing, that he knoweth a man is not able to do, and who is there that knoweth not this? But therefore God commandeth us to do some things, that we are not able to do: that we may understand, what we aught to crave of him. Set not thy face against heaven, to mock fools ears In his. 1. book against the Pelagians. with these words, be, and can be. For, who will grant you, that a man can do that thing, that no man ever was able to do? I said, it is possible, that a man may be without sin, if In ●…is book of the ●…pirite, and the letter, the 1. chapter. he want not will, the power of God assisting him: and yet I said, that besides only Christ, in whom all men shallbe quickened to life, there was never man, nor never shallbe, who being in this life, shall have this perfection. The virtue that is now in a just man, so far forth is In his. 3. book and. 7. chap. to Bonifacius. called perfect, that it pertaineth to the perfection thereof, both in truth to know, and in humility to confess, that it is unperfect. To this purpose was the Law given, that of great, it Upon the 118. Psalm. might make the little, that it might show unto thee, that thou hast no strength of thyself to do the law. And so being needy, unworthy, and poor, mighteste flee unto grace, and cry: have mercy on me, O God, for I am weak. All the commandments of God, are accounted to be In his. 1. book●… of retractions and. 19 Chap. done, when that thing, that is not done, is forgiven. He hath much profited in this life, that by his prof●…tyng In his book of the spirit an●… letter. 35. chap. hath learned, how far he is from the perfection of righteousness. Our very righteousness itself is so great in this life, that In his 19 book and. 27. Chap. of the City of God. it standeth rather in forgiveness of our sins, then in perfection of righteousness. The Lord hath given a just law, to unjust men, to In his preface▪ to the Galath. make manifest their sins, and not to take them away. For it taketh not away sins, but by grace of faith. etc. H●…erome to Ctesiphontus against the Pelagians. Ye say Gods commandments be easy: and yet ye are not able to show us no man, that ever fulfilled them all together. In his. 1. book against the Pelagians. What then do we think, or what aught we to think, that ●…e not perfect? We aught to confess, that we are vnpe●…fecte, and that we have not yet gotten, nor taken, that is required. This is the true wisdom of man, to know himself to be unperfect. And, as I might say, the perfection of all just men living, in the flesh is unperfect. ¶ The. vj. Chapter. ¶ All sorts of people aught to know, and read the Scriptures. THese words which I command thee Deut. 6. 6. this day, shall be in thine heart. And thou shalt rehearse them continually unto thy children, and shalt talk of 7. them when thou tarriest in thy house, and as thou walkest by the way, and when thou liest down, and when thou risest up. And thou shalt bind them for a sign upon thine hand, 8. and they shallbe as frontlettes, between thine eyes. Also thou shalt writ them upon the posts of thine house, 9 and upon thy gates. But Moses said unto him, enviest thou for my sake? yea Nomb 11. 29. would God that all the lords people were Prophets, and that the Lord would put his spirit upon them. Let not the book of the law depart out of thy mouth, josua. 1. ●…. but meditate therein day and night, that thou mayest observe and do, according to all that is written therein. But his delight is in the Law of the Lord, and in his law Psalm. 1. 2. doth he meditate day and night. Be wise now therefore, O ye kings: be learned ye judges Psalm. 2. 10. of the earth. The law of the Lord is perfect, converting the soul. Psalm. 19 7. The testimony of the lord is sure, and giveth wisdom unto the simple. The statutes of the Lord are right, and rejoice the heart. 8. The commandments of the lord is pure, and giveth light unto the eyes. And more to be desired then gold, yea, than much ●…ine 10. gold: sweeter also than honey, and the honey comb. Moreover, by them is thy servant made circumspect, and 11. in keeping of them is great reward. Wherewith shall a young man redress his way? in taking Psalm. 119. 9 heed thereto according to thy word. I will delight in thy statutes, and I will not forget thy 16. word. Thy word is a Lantern unto my feet, and a light unto 105. my path. Every word of God is pure: he is a shield to those that Proverb. 30. 5. trust in him. Woe be to you, enterpreters of the law, for ye have taken Luke. 11. 52. away the Key of knowledge: ye enter not in yourselves, and them that came in, ye forbade. Search the Scriptures: john. 5. 39 for in them ye think to have eternal life, and they are they which testify of me. These were also more noble men than they which were Acts. 17. 11. at Thessalonica, which received the word with all readiness, and searched the Scriptures daily, whether those things were so. And a certain jew named Apollo's, came to Ephesus, an Acts. 12. 24. eloquent man, mighty in the scriptures. Whatsoever things are written afore time, are written Rom. 15. 4. for our learning, that we through patience, and comfort of the Scriptures, might have hope. Let the word of Christ devil in you plentifully, teaching Colloss. 3. 16. and admonishing yourselves. etc. Till I come give attendance to reading, to exhortation, 1. Tim. 4. 13. and to doctrine. Thou haste known the holy Scriptures of a child, which 2. Tim. 3. 15. are able to make thee wise unto salvation through the faith which is in Christ jesu. For the whole Scripture is given by inspiration of God, 16. and is profitable to teach, to improve, to corecte, and to instruct in righteousness. And he said unto me, seal not the words of the prophecy Revel. 22. 10. of this book: for the time is at hand. ¶ The Doctors. WE may become like unto God, as far ●…orth as the Basile in his book of the holy ghost 1. chapter. weak nature of man can bear. But the likeness cannot be without knowledge, neither is knowledge without doctrine, and the beginning of doctrine is speech: and the parts of speech, be words and syllables. Would God we would all do: according as it is written, Origen in his ●…. Homily ●…pon Esaie. Ambrose upon ●…he. 118. Pl●…l. search the scriptures. The word of God is the lively meat of our souls, with the which it is nourished, fed: and governed, neither is there any thing else, that maketh a reasonable soul to live, but the w●…de of God. Young men that use to rea●…e God's word, afterward become Cyrill against julianus, in his 7. book. most virtuous and godly. Here we are fought, that even the lay men aught to have Hierome upon ●…he Epistle to the Colloss. the 3. chap. upon these words, let the word of God devil plentifully in you. the word of God, not only sufficiently, but also abundantly: and one to instruct, and to warn an other. Both married men, and Monks, and wives, commonly have this contention among themselves, who may learn most scriptures. The Lord hath spoken by his Gospel: not that a few should understand him, but that all. All that ever we speak, we aught to prove it by the scriptures. Upon the. 133. Psalm. We must read the scriptures with all diligence, that as Upon the. 86. Psalm. being good exchangers, we may know the lawful coin from the Copper. In his. 3. book and. 4. chap. vpo●… the Epistle to the Ephe. In all these books (of the scripture) they that fear God and are tamed through Godliness, do search the will of GOD. The first note of which labour and travel (as we Augustine, in his. 2. book & 9 chap. of the christian do●…, said) is to know these books, and if as yet we cannot understand them, yet let us all by reading of them, get them in memory, or not to be altogether ignora●…e of them, furthermore those things which be planly contained therein, whether they be precepts of living, or else of believing, are earnestly and diligently to be searched: which how many the more every man findeth, so much the more is he apt in his understanding. Get ye to the hills of the scriptures, there be the pleasures In his book of Pastors. of your hearts, there is no noisome, hurtful, or venomous things, no inco●…ueniente thing, there be most plentiful pastures. It is not sufficient, that ye hear the divine Scriptures in In his. 55. sermon. the Church: But also in your houses, either read them yourselves, or else desire some others to read them, and give you diligent ear to it. Here me ye men of the world, get ye the Bible, that most Chrisos●…ome upon the Colloss. in his. 9 Homily. wholesome remedy for the soul: if ye will nothing else, yet at the lest, get the new Testament. S. Paul's Epistles, and the Acts, that may be your continual, and earnest teachers. Let one of you take in hand the holy Bible, and let him In Genesis in his 6. Homile. call his neighbours about him▪ and by the heavenly words, let him water and refresh both their minds, and also his own. Being at home, we may both before, and after meat, In his. 10. Homily upon Genesis. take the holy books in hand, and thereof receive great profit, and minister spiritual food unto our souls. Even when we 〈◊〉 home, let us bestow our time in In his. 29. Homily upon Genesis. reading the scriptures. Hearken not hereto only in the church; but also at home, let the husband with the wife: let the father with the child, In his. 2. Homily upon john and in his. 78. Homily upon Matthewe. talk together of these matters, and both to and fro, let them inquire, and give their judgements. And would GOD they would begi●…ne this good custom. Then let them that be in 〈◊〉 〈◊〉, ●…ee into th●… mountains, In his. 49. Homily upon Matthewe. that is ●…o say: let them that be in Christ●…s 〈◊〉, flee to the 〈◊〉. The scriptures of ●…he Apostles, and Prophe●…es, be the mountains. etc. Our Lord knowing that there should be such confusion in the last days, therefore commandeth, that 〈◊〉, that 〈◊〉 in Christ, willing to ●…aue an assurance of the 〈◊〉 〈◊〉▪ ●…ould have recourse ●…o nothing else, but unto the scriptures. Otherwise, if they have regard to any other thing, they shallbe offended, and perish, not understanding, what is the true Church, and by the mean whereof, they shall fall into the abomination of desolation. This is it, that as it were with a Pestilence, infecteth all In his. 3. Homily upon Matthewe. things, that ye think the reading of the scriptures, pertaineth only unto Monks: where as it is much more necessary for you then for them: It is more wickedness to think God's law is superfluous, then if he should never read it, for these be the words, that come from the study of the devil. Ye may commonly see, that our doctrine is known, not Theodoretus in his. 5. book of the nature of man. only of them that are the doctors of the Church, and masters of the people, but also even of the Tailors, and Smiths, and weavers, and of all artificers: yea, and further also of women, and that not only of them that be learned, but also of labouring women, and Sewsters, and servants, and handmaids. Neither only the citizens, but also the country fol●…es, do very well understand the same. Ye may find, yea, even the very Dichers, and Deluers, and Cowheardes, an●… Gardiners; disputing of the holy Trinity, and of the creation of all things. ¶ The seven. Chapter. ¶ That the 〈◊〉 are easy to be understanded of the simple people. I Will be with thy mouth, and with his Exodus. 4. 15. mouth, and will teach you what ye aught to do. This commandment, 〈◊〉 I command Deut. 30. 11. thee this day, is not hid from thee, neither is it far of. It is not in heaven, that thou shouldest 〈◊〉. Neither is it beyond the sea, that thou shouldest say, who 13. shall go over the sea for us, and bring it us, and 'cause us to hear it, that we may do it? But the word is very near unto thee: even in thy mouth 14. and in thy heart for to do it. The entrance into thy words showeth light, and giveth Psal. 119. 130. understanding to the simple. The law of the Lord is perfect, converting the soul: Psalm 197. the testimony of the Lord is sure, and giveth wisdom unto the simple. Knowledge is easy, to him that will understand. Prover. 14. 6. And all thy children shallbe taught of the Lord, and much Esaie. 54. 13. peace shallbe to thy children. They shall all know me, from the lest of them, unto the jerem. 31. 34. greatest of them (saith the Lord). And the Lord answered me, and said, writ the vision, Habac. 2. 2. and make it plain upon the tables, that he may run that readeth it. The earth shall be filled with the knowledge of the glory 14. of the Lord, as the waters cover the sea. O father, I give theo thanks, because thou haste hid these Matth. 11. 25. things from the wise, and men of understanding, and haste opened them unto babes. It is given unto you, to know the secrets of the kingdom Matth. 13. 11. of heaven, but to them it is not given. When he is come which is the spirit of truth: he will john. 16. 13. lead you into all truth: for he shall not speak of himself, but what soever he shall hear, shall he speak, and he will show you the things to come. And it shall be in the last days, saith God, I will power Acts. 2. 17. out of my spirit upon all flesh, and your sons, and your daughters shall prophecy, and your young men shall see visions, and your old men shall dream dreams. And on my servants, and off my handemaides, I will 18. power out of my spirit in those days, and they shall prophecy. The things which eye hath not seen, neither ear hath 1. Cor. 2. 9 heard, neither came into man's 〈◊〉, are, which God hath prepared for them that love him. But God hath revealed them unto us by his spirit: for the 10. spirit searcheth all things, yea, the deep things of God. He hath made his word manifest in due time, through the Titus. 1. 3. preaching, which is committed unto me. So that we first know this, that no prophecy in the scriptures, 2. Peter. 1. 22. is of any private motion. The Doctors. THe scriptures are plain, and without doubtfulness, Ireneus in. 1. book and. 31. chapter. and may be heard indifferently of all men. The fewer places, must be expounds by the more places. Tertullian against Prapeas'. Marvel not: for the word of God is called Origen upon the. 15. chap. of Exodus, the. 7. Homily. both flesh, and bread, and milk, and herbs: and according to the measure of the believers, and possibility of the receivers is diversly named. I demand not, what these great learned Philosophers Ambrose is his 1. book and 5. chap. to Gratianus of faith. say, but what they do, they are forsaken, and left alone in their schools: behold how much more weight there is in faith, then in arguments. They, with their profound reasons, are daily forsaken of their fellows. These with their simple faith, go forward, and increase daily, men believe not the learned Philosophers: they believe unlearned fishers. The simple plain faith of fishers, confoundeth the words In his book of the incarnation of our Lord, the. 9 chap. of the learned Philosophers. It pleased not GOD by Logic to save his people. The kingdom of God is in the simplicity of faith, not in the contention In his. 1. book and. 3. chap. of faith. of words. It may be said, the Scriptures are heard, yet, that notwithstanding, if thou read them, they shall do thee good. For, Origen in his 20. Homily vopon josua. the Lord jesus Christ, if he find us occupied in the scriptures, and exercised in the study thereof, not only vouchsafeth himself to be refreshed, and fed in us, but also seeing such a banquet prepared, bringeth with him his father unto us. These things have I said, that we loath not to hear and read the scriptures, although we understand them not. Even they be saved that follow the letter, that is to say, In his. 26. treatise upon Math. the plain story of the Gospel. For only the simple story is sufficient unto the salvation of the simple. The wisemen of this world, seeing the walls of the gospel, In his. 4. Homily upon the Canticles. to rise up without Grammar, and profound knowledge in Philosophy, say scornfully among themselves, that all this by subtlety of speech, and crafty shifts, and Logical arguments, may full easily be shaken down. It is the order of the Scriptures, after heard things, to Hierome upon the. 19 of Esay Upon the. 3. cha. of Nahum. join other things that be plain. At the coming of Messiah, the people shallbe lifted up, and shall prophecy, that before say a sleep under their masters: and they shall go unto the mountains of the Scriptures: and there shall they find mountains, Moses, and josua the son of Nun, the mountains of the Prophets, the mountains of the new Testament, the Apostles, and evangelists. And when they shall flee to such mountains, and shallbe occupied in the reading thereof, if they find not one to teach them, yet shall their endeavour and good will, be allowed, for that they have fled unto the mountains. The scriptures are easy to the slave, to the husbandman, Chrisostome in his. 1. Homily upon Matthew. to the widow, to the child, and to him that may seem to be very simple of understanding. It cannot possible be, that he, that with earnest study, and In his. 36. Homily upon Genesis. fervent desire readeth the scriptures, should evermore be forsaken, for although we want the instruction of man, yet God himself from above, entering into our hearts, lighteneth our mind: poureth his beams into our wits, openeth things that were hidden: and becometh unto us a schoolmaster, of that we know not: only if we will do so much as seethe in us. The holy scriptures expoundeth itself, and suffereth not In his. 12. Homily upon Genesis. the reader to err. Neither hath the scripture of God, any need of man's wisdom, that it may be understanded, but the revelation of the holy ghost: that the true meaning being sucked there out, great advantage may grow to us thereby. We by ourselves without a master, shallbe able to understand In his preface to the Romans, the things, which are there entreated of. So that we do occupy ourselves in these Epistles, day and night, for we do not, by the sharpness of wit, and understanding, pierce unto all those things which we understand, for even they also, which are of more dull wits, do by continual study, attain to hard things: Even as the cogitations and senses of man, are most hard to be known, yet notwithstanding, our friends, whom we fervently love, and with whom we are continually conversant, do often times, even by a beck, open unto us the cogitations, and senses of their minds, without any token of words, and speech by them spoken. So shall it come to pass in these Epistles (of holy scriptures) so that a man love them, and be continually conversant in them, he which asketh, receiveth: he which seeketh, findeth: unto him that knocketh, it shallbe opened. The manichees, and all heresies deceive the simple. But In his 8. Homily upon the Hebrewes. if we have the senses of our minds practised to discern good, and ill, we may be able to discern them. But how may our senses become practised? By the use of the scriptures, and often hearing. We need no syllogisms, or knowledge of Logic, to In his. 1. homily upon math. understand God's word: Husbandmen, and old women do understand it. Ye enlarge, and lay out with many words, how hard Augustine in his. 5. book against julianus. a matter the knowledge of the Scripture is, and meet only for a few learned men. The phrase or manner of speech, wherein the Scriptures In his. 3. Epistle to Volusian. are written. etc. speaketh without colour, as a familiar friend, unto the heart, as well of the unlearned, as of the learned. In his. 83. book the. 69. question. The circumstance of the scriptures is wont to give light, and open the meaning. Dark places are to be expounded by more plain places, In his. 3. book and. 26. chap. of christian doctrine. that is the surest way of declaring the scriptures: to expound one scripture by an other. Who so loveth the law of GOD, honoureth in it, even Upon the. 119. Psalm. that thing that he understandeth not. The scripture of God is like an Apothecary's shop, full Basile upon the first Psalm. of medicines of sundry sorts, that every man may there choose a convenient remedy for his disease. Only to the children of the holy ghost, all the holy scriptures Epiphanius in his. 2. book. are plain and clear. Christ unto the strong, is strong meat: unto the weak Gregory Nissenus in his 〈◊〉 ●…f the life of Moses. sort, he is herabes: and unto infants, he is milk. In the word of God is plenty, for the strong man to eat, there is enough for the child to suck: there is also milk to Fulgentius in his Sermon of the Confessors. drink, wherewith the tender infancy of the faithful may be nourished: And strong meat, wherewith the lusty youth of them that be perfect, may receive the spiritual increasementes of holy virtue. Nothing can deceive them that search the holy scriptures, Theophilactus of Lazarus. for that is the candle, whereby the thief is espied. The scriptures, is a flood, wherein the little Lamb may Gregory in his Epistle to Leonarde. wade: and the great Elephante may swim. ¶ The. viii. Chapter. ¶ Ignorance of the scriptures is very dangerous. THE nations which thou haste removed, 2. Kings. 17. 26. and placed in the cities of Samaria, know not the manner of the God of the land: therefore he hath sent Lions among them, and behold, they slay them, because they are ignorant of the God of the land. Forty years have I contended with this Psalm. 95. 10. generation, and said: they are a people that err in heart, for they have not known my ways, wherefore I swore in my wrath, saying: surely they shall not enter into my rest. Then shall they call upon me, but I will not answer, they Proverb. 1. 2●…. shall seek me early, but they shall not find me. Because they hated knowledge, and did not choose the fear 29. of the Lord. The Ox knoweth his owner, and the Ass his masters Esaie. 1. 3. cryb, but Israel hath not known, my people hath not understanded. A sinful nation, a people laden with iniquity, a seed of 4. the wicked, corrupt children: they have forsaken the Lord. Therefore my people is gone into captivity, because they Esaie. 5. 13. had no knowledge. We have erred from the way of truth, and the son of Wisdom. 5. 6 understanding rose up against us. We have wearied ourselves in the way of wickedness, 7. an ddestruction: But we have not known the way of the Lord. Whereas they lived in great wars of ignorance, those Wisdom 14. 21. so great plagues called they peace. In no wise speak against the word of truth, but be ashamed Eccle. 4. 25. of the lies of thine own ignorance. They be blind leaders of the blind, and if the blind lead Math. 15. 14. the blind, both shall fall into the ditch. Ye are deceived, not knowing the Scriptures, nor the power Matth. 22. 29. of God. This is condemnation, that light is come into the world, Ihon. 3. 19 and men loved darkness more than light. He that walketh in the dark, knoweth not whither he Ihon. 21. 35. goeth. For as they regarded not to know God, even so God delivered Rom. 1. 28. them up unto a reprobate mind, to do those things which are not convenient. I bear them record, that they have a zeal, but not according Rom. 8. 2. to knowledge. For they being ignorant of the righteousness of God, and 3. going about to stablish their own righteousness, have not submitted themselves to the righteousness of God. If any man be ignorant, let him be ignorant. 1. Cor. 14. 38. Some have not the knowledge of GOD, I speak this to 1. Cor. 15. 34. your shame. None of the Princes of this world hath known: For had 1. Cor. 2. 8. they known it, they would not have crucified the Lord of glory. I would not brethren have you ignorant, concerning 1. Thess. 4. 13. them which are a sleep, that ye sorrow not, even as other which have no hope. ¶ The Doctors. SAncte Paul saith, knowledge puffeth up the Ireneus in his 2. 〈◊〉, and 45. chapter. mind, not, for that he found fault with the knowledge of God, otherwise he should first of all others, have reproved himself. Unto the devil it is a torment above all torments, Origene in his 27. Homily upon the book of Numbers. and a pain above all pains, if they see any man reading the word of God, and with fervent study, searching the knowledge of God's law, and the mysteries, and secrets of the scriptures: herein standeth all the flame of the devils: in this fire they are tormented: for the are seized, and possessed of all them that remain in ignorance. Consider in what danger they be, that have no care to In his 10. book and. 16. chap. upon the. Ro. read the holy scriptures, for by the same scriptures only, the judgement of this trial must be allowed. Giving themselves to sleep, and slothfulness, they think Hierome upon the. 1. Chap. to Titus. it sin to read the scriptures: and such as both day and night, are studious in the Law of God, they despise, as pratelers, and vain men. It was not lawful for any one of all the sisters, to be ignorant Upon the Epitaphe of Paula. of the Psalms, nor to pass over any day, without learning some part of the scripture. If ye have, or know not, what way to go, what shall it Augustine in his. 11. book of God, and. 2. Chap. profit you to know, whither to go? Ignorance in them that would not understand, without doubt is sin: But in them that could not understand, it In his sentences, exceplis. pag. 1067. is the punishment of sin. Therefore neither of them both hath good excuse: but either of them hath just damnation. There be certain men, that when they hear, they must Upon the. 131. Psalm. be humble, abase theimselues, and will learn nothing: fearing that if they attain to any knowledge, they shallbe proud: and so they remain still only in milk, but the scripture of God reproveth them. There was in them the kingdom of ignorance: that is Upon the. 33. Psalm. to say, the kingdom of error. Ignorance is the horrible depth, out of the which all errors In his. 22. book and. 22. chap▪ of the City of God. doth arise up, and spring forth. Thou wilt say I am no Monk, I have wife and children, and charge of household, this is it, that as it were with a Pestilence Chrisostome in his. 2. ●… milie upon Matthewe. infecteth altogether, that ye think the reading of holy scriptures belongeth only unto Monks. The fault is greater, and more grievous, to think God's laws is superfluous (and not needful for thee) then to be ignorant whether there be any such law, or no: for these words come even from the persuasion of the Devil. This is the working of the devils inspiration, he would not suffer us to see the treasure, least we should have the riches. Therefore he counseleth us, that it utterly availeth nothing to hear the laws of God: lest upon the hearing, he may see our doings follow. Thou wilt say, I have not read the scriptures, that is no In his. 17. Homily to the Hebrewes. excuse, but a sin. The reading of the scriptures is more necessary for you, In his. 3. Homily upon Matthewe. than it is for Monks. Saint Paul saith, let the word of God devil in you abundantly, but what will these fools say hereunto. O, say In his. 16. Homily upon john. they, blessed is the simple soul: and he that walketh simply, walketh surely. This is the very cause of all mischief, that in cases of necessity, there be not many able to allege the scripres. For a simple man, in that place may not be taken for a fool, or a man that knoweth nothing: but for a man that meaneth no ill: or worketh no fraud, for if it were to be taken so: it had been in vain for Christ to say, be ye wise as Serpents. This is the cause of all evil, that the Scriptures are not In his. 9 Homily upon the Colloss. known. The reading of the Scriptures is a great fence against Io his. 3. sermon of Lazarus. sin: And the ignorance of the scriptures is a dangerous dounefall, and a great Dungeo●…. To know nothing of gods laws, is the loss of salvation, ignorance hath brought in heresies, and vicious life, ignorance hath turned all things upside down. It is a great sin dear brethren, to be ignorant of the In his. 42. Homily. holy scriptures. Even as if a man walk without this visible light, he must In his preface to the Roma. needs stumble in the dark, and so often times fall. So he which turneth not the eyes of his mind to the light of the scriptures, must needs of force sin. Who so knoweth not the things that pertain unto the Gregory in his 1. book and. 1. Chapter of a Pastor. lord, be not known of the lord. If we either read not the scriptures ourselves, or be not desirous to hear others read them, then are our medicines Augustine in his. 55. Sermon of tyme. turned into wounds: And then, where we might have had remedy, we shall have judgement. Ignorance is the mother of all errors. In the Counsel of Toledo, in Spain. 4. Can. 24. The ignorance of the scriptures: is the ignorance of christ. The. ix. Chapter. In the. 38. distinction. Si. juxta. ¶ The word of God written in the Canon of the Bible, containeth in itself fully, all things needful for our salvation. THE Messiah shall come, which is john. 4. 25. called Christ: when he is come, he will tell us all things. Search the Scriptures, for in john. 5. 39 them ye think to have eternal life, and they are they which testify of me. All things that I have hard of john. 15. 15. my father, have I made known unto you. When he is come, which is the spirit of truth, he will john. 16. 1●…. lead you into all truth. Many other signs also did jesus in the presence of his disciples, john. 20. 30. which are not written in this book. But these things are written, that we might believe that 13. jesus is the Christ the son of God, and that in believing, ye might have life through his name. I have made the former treatise, O Theophilus, of all that Acts. 1. 1. jesus began to do, and teach. Until the day that he was taken up, after that he through 2. the holy ghost, had given commandments unto the Apostles, whom he had chosen. I have kept nothing back, but have showed you all the Acts. 20. 27. counsel of God. I obtained help of God, and continued unto this day, witnessing Acts. 26. 22. both to small and great, saying none other things, than those which the Prophets, and Moses did say should come. jam not ashamed of the Gospel of Christ: for it is the power Rom. 1. 16. of God, unto salvation to every one that believeth, to the jew first, and also to the Gentle. Whatsoever things are written afore time, are written ●…om. 15. 4. for our learning, that we through patience and comfort of the scriptures might have hope. Thou hast known the holy scriptures of a child, which ●…. Timo. 3. 15. are able to make thee wise unto salvation, through the faith which is in Christ jesu. For, the whole scripture is given by inspiration of GOD, 16. and is profitable to teach, to improve, to correct and to instruct in righteousness. That the man of God may be absolute, being made perfect 17. unto all good works. The preaching of the Cross, is to them that perish, foolishness: 1. Cor. 1. 18. but unto us which are saved, it is the power of God. Being borne a new, not of mortal seed, but of immortal, 1. Peter. 1. 23. by the word of God, who liveth and endureth for ever. The word of the Lord endureth for ever, and this is the 25. word, which is preached among you. The prophecy came not in old time by the will of man: ●…. peter. 1. 21. but holy men of GOD, spoke as they were moved by the holy ghost. The word of the lord is lively in operation, and sharper Hebrewes, 4. 1●…. than any two edged sword, and entereth through, even unto the dividing a sunder of the Soul, and the Spirit, and of the joints, and the marry, and is a discerner of the thoughts and intentes of the heart. ¶ The Doctors. THE holy scriptures, being inspired from GOD, Athanasius against the Gen tiles. are sufficient to all instructions of truth. Let us which will have any thing observed Isychius in his 5. book &. 16. chap. upon Leviticus. of God, search no more but that, which the gospel doth give unto us. For as much as thou deniestthe things that be written, what remaineth there, but that thou must allow the Hillary in his 9 book of the Trinity. things, that be not written. This very word, substance, is not plainly expressed, Epiphanius in his. 3. book and 73. heresy. neither in the new, nor old Testament, but the sense and meaning of that word, is every where. Read the holy scriptures, wherein ye shall find fully Augustine to the brethren in the wilderness. In his 4 9 treatise upon Ihon. what is to be followed, and what to be avoided. Not all things, that the Lord jesus did, are written, as the same Evangelist witnesseth: for, the Lord both did and said many things, that are not written: but things were chosen out to be written, which seemed sufficient for the salvation of the believers. For as much as Christ himself hath not revealed these In his 96. tre●… 'tice upon john. things, which of us will say, they be these, or these? For who is there, either so vain, or so rash, who, notwithstanding he speaketh the truth, to whom he listeth, and what he listeth, will affirm without any testimony of the scriptures, that these be the things that the lord than would not open. How much less the abundance of gold, silver, and clothing, In his. 3. book of christian doctrine and last chapter. which that people brought with them forth of Egypt, is in comparison of the riches, which afterward they had at jerusalem, which above all other, was showed in king Solomon: So let all knowledge (which is gathered out of the books of the Gentiles) be such, if it be compared to the knowledge of God's scriptures. For, what soever man learneth without them, if it be evil, there it is condemned: if it be profitable, there it is found. And seeing then every man shall find all things there, which he hath profitably learned otherwhere: much more abundantly shall he find those things there, which can no where at all else be learned: but only in the marvelous deepness, and wonderful humility of those scriptures. In these therefore, which are evidently contained in the In his. 2. book and. 3. Chap. of christian doctrine. Scriptures, are found all things which contain faith, manners of living, hope, and love. Let us seek no farther then is written of God our saviour, In his. 198. Epistle to Fortunatus. least a man would know more, than the Scriptures witness. What so ever is required for our salvation, is all ready Chrisostome in his. 19 Homily upon Matthewe. contained in the holy scriptures, he that is ignorant, shall find there what he may learn, he that is stubborn, and a sinner, may find there scourges of the judgements to come, the which he may fear: He that is troubled, may found there the joys and promises of everlasting life, through the beholding of the which, he may be stirred to good works. All things be plain, and clear in the scriptures, and Upon the. 2. to the Thess. 2. Chapter. what things soever be needful, be manifest there. If there be any thing needful to be known, or not to be Upon the. 2. to Timoth. the 3. Chapter. known, we shall learn it by the holy scriptures: if we shall need to reprove a falsehood, we shall fetch it from thence: if to be corrected, to be chastened, to be exhorted, or comforted, to be short, if aught lack that aught to be taught, or learned, we shall also learn it out of the same scriptures. But why did not the Apostles writ all things? Chief, In his. 89 Homily upon the ●…0. of john. because of the multitude of them. Moreover they did consider, that he, which would not believe these, would not believe more: but he that believeth these, need no more to attain faith. In the word of God is plenty: for the strong man to Fulgentius in his Sermon of the Confessou●… eat: there is enough for the child to suck: there is also milk to drink, wherewith the tender infancy of the faithful may be nourished, and strong meat, wherewith the lusty youth of them that be perfect, may receive the spiritual encreasement of holy virtue: There provision is made for the salvation of all men, whom the Lord doth vouchsafe to save: there is also that, which is meat for all estates. There we learn the commandments, which we aught to do: there we know the rewards which we hope for. Like as in a merchants Ship, are carried divers things Lyi●… upon the last chap. of the proverbs. necessary for man's life: So in the scripture are contained all things needful to salvation. Doubtless, the holy scriptures are able to instruct thee to Eruno upon the second Epistle to Timothy. salvation. For, every scripture being inspired from God (that is to say) spiritually understanded, after the will of GOD, is profitable to teach them that be ignorant: to reprove, (that is to say) to convince them that speak against the faith: to correct sinners, such as deny not themselves to be sinners: to instruct those that be yet rude and simple, to instruct (I say) in righteousness, that they may be made righteous, by putting away their instructions of infidelity: that he may be so taught, that, as much as in the teacher lieth, he that is taught, may be the perfects man of God: so perfect, that he may be instructed to do every good work. ¶ The. x. Chapter. ¶ Nothing aught to be put to, or taken away from the word of God. Y●… shall put nothing unto the word which Deut. 5. ●…. I command you, neither shall ye take aught there from, that ye may keep the commandments of the lord your god, which I command you. What so ever I command you, take Deut. 12. 3●…. heed you do it, thou shalt put nothing thereto, nor take aught there from. Be thou strong, and of a most valiant courage, that thou josua. 1. 7. mayest observe and do, according to all the law which Moses my servant hath commanded thee: thou shalt not turn away from it, to the right hand, nor to the left, that thou mayest prospero where so ever thou goest. Every word of GOD is pure: he is a shield to those that Prover. 30. 5. trust in him. Put nothing unto his words, least he reprove thee, and 6. thou be sound a liar. Teaching them to observe all things, what so ever I Matth. 28. 20. have commanded you. Brethrens, though it be a man's covenant, when it is confirmed, Galath. 3. 15. yet no man doth abrogate it, or addeth any thing thereto. I protest unto every man that heareth the words of the prophecy Revel. 22. 18. of this book, if any man shall add unto these things, god shall add unto him the plagues that are written in this book. And if any man shall diminish of the words of the book of 19 this prophecy, God shall take away his part out of the book of life, and out of the holy City, and from those things which are written in this book. ¶ The Doctors. IT is adulterous, it is wicked, it is abominable, Cyprian in his 1. book and. 8. Epistle. what soever is ordered by the rashness of man, that God's order should be broken. We justly do condemn all new things which Ambrose is his 3. book and. 1. chap. of virginity. Christ hath not taught: for Christ is the way to the faithful. If therefore we ourselves preach any thing that Christ hath not taught, judge that detestable, and abominable. By that which Eva added to the word of God (thou shalt Ambrose in his book of paradise the. 12. chapter. not touch. etc.) We do learn how much this present lesson putteth us in remembrance, that we aught to add nothing to the word of God, yea, though it be for a good purpose. For, if thou put to, or take away any thing, it appeareth to be a transgression of the commandments: For there aught nothing to be added, although it seem good. Neither (saith the Apostle) if they preach contrary: but if Upon the Epistle to the Galath. 1. chap. they preach any thing besides that, that we have preached, that is, if they add any thing to it at all, hold them accursed: Neither do I except myself, if I put to any thing, beside that which was preached before. Ye see therefore this is your drift, that all authority of the Augu. against ●…austus in his 30. book and 18. chapter. scriptures be removed, that each man may be led by his own fantasy, what he list, either to allow in the holy scriptures, or to disallow: that is to say, that he submit not himself, touching his faith, to the authority of the scriptures: but that he make the scriptures subject unto him, not that he will allow any thing, because it is written in that high authority of the scriptures: But that he will think it well written, because he alloweth it. Sitting upon the chair of Moses, they teach the law of In his 46. treatise upon john. God: therefore God teacheth by them. But if they will teach their own, hear them not, do not after them: For truly such men search their own: but not those things which are jesus Christ. I may feign unto you, and hastily I shall be no sure Steward, Upon the. 29. Psalm. but a foolish fabler. Behold, to feign without the gospel, is to fable. Who so forbiddeth us to do that God commandeth: or Basile in his morals. 14. chapter. commandeth us to do that God forbiddeth, is accursed unto all them that love the Lord. Every preacher is a servant of the law, which may Chrisostome of the unperfect work upon Math. 7. chapter. neither add any thing above the law, of his own mind: nor withdraw any thing after his own understanding, but preach that thing only, that is had in the law, as Solomon saith, thou shalt add nothing to the word of God, nor take aught there from. Like as the Bedell crieth openly to all them that be in the In his first Homily upon Titus. Court, so do we preach openly: but on that condition that we add nothing, but preach only that thing that we have heard, for the office of a Crier is, to speak out those things that be committed unto him, and not to add, change, or take away any thing. All other things which they seek out, and invent at their Upon the first cap. of Aggeus. own pleasure, without the authority and testimony of the scriptures (as though they were the traditions of the Apostles) the sword of God cutteth of. If any thing be brought unto us under the name of the In his book of the holy ghost. holy ghost, besides the Gospel, let us not believe it. For, as Christ is the fulfilling of the law and the Prophets: So is the holy ghost the fulfilling of the Gospel. The fruits of a man is, the confession of his faith, and In his. 9 Homily upon the 7. of Matth. the works of his conversation. If thou therefore shalt see a Christian man, forthwith consider, if his confession agreed with the scriptures, he is a true Christian: but if not, he is (as Christ said) false, for so John wrote in his Epistle of the heretics: said not, if any come unto you, not having the name of Christ, bid him GOD speed: But if any bring not this doctrine. etc. There be two offices of a Bishop, to learn the scriptures Siryll in his. 6. book upon Leuitic●…s. of God, and by often reading, to digest the same, or else to teach the people, but let him teach those things, which he hath learned of GOD, and not of his own heart, or by man's understanding: but those things which the holy Ghost teacheth. If any man speak, let him speak as the words of God, Beda in the. 1. Epistle of Peter and. 5. chapter. fearing lest he say, or command any thing besides the will of God, or besides that, which is manifestly commanded in the holy scriptures, and be found as a false witness of God, or a committer of Sacrilege, or a bringer in of any strange thing from the lords doctrine, or leave out, or pass over any thing, that pleaseth God: seeing that Christ commandeth the preachers of the truth, concerning them whom they had taught, saying, teach them to keep all things that I have commanded you. Yea, even the same which he had commanded, and none other: and he commanded his preachers, to command their hearers to keep, not some of these, but all. ¶ The. xj. Chapter. ¶ The scriptures are sufficient to d●…bate, and decide all doubte●… and controversies. THy word is a Lantern unto my feet, Psal. 119. 105 and a light unto my paths. He showeth his word unto jacob, his Psal. 147. 20. statutes and ordinances unto Israel. He hath not dealt so with every nation, 21. neither have they known his judgements. The word of God most high, is the wisdom 1. 5. fountain of wisdom, and the everlasting commandments, are an entrance unto her. If thou be the son of God, command that these stones Matth. 4. 3. be made bread. He answered and said, it is written, man shall not live 4. by bread only, but by every word that proceedeth out of the Deut. 8. 3. mouth of God. It is written again, thou shalt not tempt the lord thy God. Psalm. 92. 11. Avoid Satan, for it is written, thou shalt worship the 10. Lord thy God, and him only shalt thou serve. Deut 6. 13. and 10. 20. Go ye and learn what this is, I will have mercy, and not Matth. 9 13. Hosea. 6. 7. Sacrifice: for I am not come to call the righteous, but sinners to repentance. Have ye not read what David did, when he was an hungered, Matth. 12. 3. and they that were with him? How he entered into the house of God, and eat the show 4. bread, which was not lawful for him to eat. etc. 1. Sam. 21. 6. Or have ye not read in the law, how on the Sabbath day 5. the priest in the Temple, broke the Sabbath, and are blameless. Levit. 8. 31. Exod. 29. 33. Nomb. 28. 9 Matth 12. 40. jonas. 2. 8. As jonas was three days and three nights in the Whale's belly: so shall the son of man be three days and three nights in the heart of the earth. O hypocrites, Esaias prophesied well of you, saying: This Matth. 15. 7. 8. people draweth near unto me with their mouth, and honoureth me with their lips, but their heart is far of from me. Esaie. 29. 12. Matth. 16. 4. The wicked generation, and adulterous seeketh a sign, and there shall no sign be given it, but the sign of the Prophet jonas. And concerning the resurrection of the dead, have ye not Matth. 22. 31. read what is spoken unto you of God, saying. I am the GOD of Abraham, and the God of Isaac, and the 32. God of jacob? God is not the god of the dead, but of the living. 〈◊〉. 3. 6. Master, which is the great commandment in the law? 36. jesus said to him, thou shalt love the Lord thy God with Deut. 6. 5. all thine heart. etc. 37. Then the pharisees came and asked him if it were lawful Mark. 10. 2. for a man to put away his wife, and tempt him. 6. At the beginning of creation, God made them male and female. For this cause shall man leave his father and mother, and Gene. 1. 27. cleave unto his wife. 7. Ought not Christ to have suffered these things, and to Gen. 19 4. Luke. 24. 26. enter into his glory? And he began at Moses, and at all the Prophets, and interpreted 27. unto them in all the scriptures, the things which were written of him. They have Moses and the prophets: let them hear them. Luk. 16. 29. It is written, mine house is the house of prayer, but ye have Luke. 19 46. Icremy. 7. 1. made it a den of thieves. Is it not written in your law? I said ye are Gods. john. 10. 34. But this is that, which was spoken by the Prophet joel. Psal. 82. 6. And it shall be in the last days, saith God, I will power Acts 2. 16. joel. 2. 28. out of my spirit upon all flesh. etc. To him also give all the Prophets' witness, that through 17. his name all that believe in him, shall receive remission of Acts. 10. 43. jerem. 31. 34. sins. Micah. 7. 11. Chap. 15. 9 Acts. 18. 28. For, mightily he confuted publicly the jews with great vehemency, showing by the Scriptures, that jesus was Christ. Rom. 3. 10. As it is written: There is none righteous, not not one. There is none that understandeth: there is none that seeketh 11. Psalm. 14. ●…. Rom. 4. 3. God. etc. For, what saith the scripture? Abraham believed God, and Gen. 15. 6. Rom. 9 12. it was counted to him for righteousness. It was said unto her, the elder shall serve the younger. Gene. 25. 23. As it is written, I have loved jacob, and have hated Esau. 13. Mala●…. ●…. 2. For he saith to Moses, I will have mercy on him, to whom 15. I will show mercy: and will have compassion on him, on Exod. 33. 19 whom I will have compassion. The weapons of our warfare are not carnal, but mighty 2. Cor. 10. 4. through God, to cast down holds. ●…astyng down the imaginations, and every high thing 5. that is exalted against the knowledge of God, and bringing into captivity every thought, to the obedience of Christ. 1. Cor. 11. 23. For, I have received of the Lord, that which I also have delivered unto you, to wit, that the Lord jesus in the night that he was betrayed, took bread. etc. The whole scripture is given by inspiration of God, and is 2. Tim. 3. 16. profitable to teach, to improve, to correct, and to instruct in righteousness. The word of God is lively, and mighty in operation, and Hebre. 4. sharper than any two edged sword, and entereth through, even unto the dividing a sunder of the soul and the spirit, and of the joints, and the marry, and is a discerner of the thoughts, and the intentes of the heart. ¶ The Doctors. THE very doctrine of the heretics, compared Tertullian of the prescription of Heretics. with the Apostles doctrine, by the diversity and contrariety that is between that, and th●…other, will soon pronounce sentence of itself, that neither Apostle, nor Apostolic man, was author of it. The holy Scriptures will easily bewray and confound In his book of the Trinity. the guiles and theaftes of heretics. Consider in what danger they be, that have no care to read Origene in his 10. book and 16. chap. to the Romans. the holy scriptures, For by the same scriptures only, the judgement of this trial must be allowed. We must needs call to witness the holy scriptures: for In his. 1. Homily upon I●…remy. our judgements and expositions without those witnesses, they carry no credits. As what soever gold is without the Temple, is not sanctified, In his. 25. Homily upon Matth. so what soever sense is without the holy scripture: although unto some it seem wonderful, yet it is not holy, because it is not contained in the sense of the scripture. Never move question hereof: but only learn of the holy At●…anasius to Serapion, that the holy ghost is no creature. scriptures. For, the only proofs that ye shall there find, are sufficient (to prove the Godhead of the holy ghost.) By opening and expounding the holy scriptures, often times Socrates in his first book and 16. 〈◊〉. we overthrow them (that were the Arrian heretics.) If we return to the head, and beginning of our lords tradition, all error of man must needs give place. Cyprion to Pompeius. This is the very order of the Apostles doctrine in the Gospel, to preach God out of the law and the Prophets. Hilary upon the 65. Psalm. In matters touching God, there is no speech left unto In his. 7. book of the trinity. men, but only the word of God. All other authorities be short, and narrow, and dark, and troublesome. The sword of God's word is laid upon the mountains, Hierom upon the. 1. Chap. of Aggeus. that lift themselves up against the knowledge of God. All that ever we speak, we aught to prove it by the scriptures. Upon the. 98. Psalm. We must read the scriptures with all diligence and must In his. 3. book and. 5. chap. to the Ephesians. be occupied in the law of the lord, both day and night: that we may become pefecte exchangers, and be able rightly to discern what money is lawful, and what is counterfeit. Thou that art a maintainer of new doctrine, whatsoever To Pammachius. thou be, I pray thee spare thy Roman ears, spare the faith that is commended by the Apostles mouth, why goest thou about now after four hundred years, to teach us that faith which before we never knew? Why bringest thou us forth that things, that Peter and Paul never uttered? Evermore until this day, the Christian world hath been without this doctrine. Neither will I allege the Counsel of Nice against thee: Augustine in his. 3. book and 14. chapter against Maximinus. nor shall you allege the Counsel of Arimiminum against me. By the authority of the scriptures, let us weigh matter with matter: cause with cause: reason with reason. Have away all those authorities, that either of us allegeth In the. 3. cap. of his ●…oke of thee against the other: saving such only, as be taken out of the heavenly canonical scriptures. But perhaps, some will ask me, wherefore would ye have all such other authorities put away? I answer, because I would have theholy church to be proved, not by the doctrines of men, but by the word of God. Let us yield and consent to the holy scriptures, which In his. 1. book and. 22. chap. of remission of sins. can neither deceive, nor be deceived. According to those books of the scriptures, we judge frankly of all other writings, whether they be of the faithful, In his. 2. book and ●…9. chap. against Cresconius the Grammarian. or of the unfaithful. Where as the Lord himself hath not spoken, who of us can say, it is this, or that? or if he dare say so, how can he prove it? In his. 96. treatise upon john. I require the voice of the shepherd: read me this matter out of the Prophets: read me out of the Psalms: read In his book of pastors the 14. Chapter. it out of the Law: read it out of the Gospel: read it out of the Apostles. I own my consent without gainsaying, only unto the canonical In his book of nature and grace the 61. chapter. scriptures. I may sane unto you, and hastily I shall be no sure Steward: but a foolish fabler. Behold, to feign without the Gospel, Upon the. 93. Psalm. is to fable. Yea, if they say that Christ hath appeared in the very Chrisostome in the unperfect work the 49. Homily. true church of God, yet believe them not, for this is no worthy or sufficient knowledge of my godhead. By this he showeth that out of the very true churches, oftentimes come forth deceivers. Therefore we may not believe, not not them, unless they speak and do such things as are agreeable to the Scriptures. I beseech you all, weigh not what this man, or that man In his. 3. Homily upon the 2. to the. Cor. thinketh: but touching all these things, search the scriptures. Whosoever useth not the holy scriptures, but cometh in In his. 58. Homily upon john. another way, that is not lawful, he is not the shepherd of the flock: he is the thief. The evangelist and Apostles writings, and the sayings Theodoretus in his. 1. book and. 7. chap. of the old Prophets do clearly instruct us, what judgement we aught to have of the meaning and will of GOD. tripartite history. 2. book an l. 5. Chap. Therefore laying a side all contentions, out of those heavenly Oracles let us seek for the assoiling of our questions. Let us take the resolution of our questions, out of the words of the holy ghost, in our disputations of godly matters, we have laid before us, the doctrine of the Gospel. Let our judgement stand a part: and let us ask saint Ambrose to Gratianus the Emperor in 1. book. 7. cap. Paul the question. We rejoice together, each of us in others behalf, for the faith both of our churches, and also of yours, is agreeable both Euagrius in his. 3. book & 18 chap. unto the heavenly inspired Scriptures, and also to the tradition, and exposition of our fathers. We know that these godly fathers concluded this matter, by such words as the Evangelists and Apostles have uttered of our Lord. ¶ The. xii. Chapter. ¶ The Church is known by the word of God. WHO soever heareth of me these words▪ Matth. 7. 2. and doth the same, I will liken him to a wise man, which hath builded his house on a Rock. Whom do men say that I the son of Matth. 16. 13. man am? And they said, Some say, john Baptist, 14. and some Elias, others, jeremias, or one of the Prophets. He said unto them, But whom do ye say that I am? 15. Then Simon Peter answered and said, thou art Christ 16. the son of the living God. I say also to thee, thou art Peter, and upon this Rock I 17. will build my Church, and the gates of Hell shall not overcome it. To whom shall we go? thou hast the words of eternal Ihon. 6. 68 life. He that is of God, heareth Gods words: ye therefore hear john. 8. 47. them not, because ye are not of God. My Sheep hear my voice, and I know them, and they john. 10. 27. follow me. Search the Scriptures: for in them ye think to have Ihon. 5. 39 eternal life, and they are they which testify of me. And they continued in the Apostles doctrine, and fellowship, Acts. 2. 42. and breaking of bread, and prayers. Faith is by hearing, and hearing by the word of God. Rom. 10. 17. Other foundation can no man lay, then that which is 1. Cor. 3. 11. laid, which is jesus Christ. And if any man build on this foundation, Gold, Silver, 12. or precious stones, Timber, Hay, or Stubble. Every man's work shall be made manifest: for the day 13. shall declare it, because it shallbe revealed by the fire: and the fire shall try every man's work, of what sort it is. husbands love your wives, even as Christ loved the Ephe. 5. 25. Church, and gave himself for it. That he might sanctify it, and cleanse it by the washing 26. of water through the word. If I tarry long, thou mayest know yet, how thou oughtest Timoth. 3. 15. to behave thyself in the house of God, which is the Pillar and ground of truth. ¶ The Doctors. THE Pillar and Butteresse of the Church, is Ireneus in his 3. book &. 11. Chapter. the Gospel and the spirit of life. Heretics when they be reproved by the In his. 3. book and. 2. Chap. scriptures, they fall to the accusing of the scriptures, as though either they were not well and perfect, or wanted authority, or were doubtfully uttered: or that they that know not the tradition, were never able by the scriptures to find out the truth. Augustine in his book of the unity of the Church the. 3. Chapter. There be certain books of our Lord, unto the authority whereof each part agreeth, there let us seek for the Church: thereby let us try and examine our matters. I will, ye show me the holy Church, not by the decrees of men: but by the word of God. In the. 16. cap of the same book. Whether they have the Church, or not, let them show by the Canonical books of the holy Scriptures, we must know the church of Christ, even like as we know christ, which is the head of the church, in the holy Canonical scriptures. The question or doubt is, where the Church should be, In the. 2. chap. of the same book. what then shall we do? Whether shall we seek the church in our own words, or in the words of her head, which is our Lord jesus Christ? In my judgement, we aught rather to seek the church in his words: for that he is the truth, and best knoweth his own body. Let us not hear these words: this say I, this sayest thou: In the. 3. chap. of the same book. But these words let us hear, thus saith the lord: there let us seek the church: there let us discuss our cause. Whether of us be Schismatics, we, or you, ask you not In his. 2. book and. 85. chap. against the letters of Petilian. me, I will not ask you: Let Christ be asked: that he may show us his own church. The holy Scriptures showeth the Church, without any doubtfulness. In his. 1. book and. 33. chap. against Cresconius the Grammarian. Chrisostome in his. 49. Homily of the unperfect work upon Matth. When you shall see the abomination of desolation stand in the holy place, that is, when you shall see ungodly heresy (which is the army of Antichrist) stand in the holy places of the church, in that time let them which are in jury, fly unto the Hills (that is) let them that be in christendom, resort unto the scriptures. For like as the true jew is a christian (as the Apostle saith, he is not a jew, which is outward. etc.) In like manner, the very jewry is christianity, the Hills are the scriptures of the Apostles and prophets. And why doth he command all christians at that time to resort to the Scriptures? For in this time, since Heresy hath prevailed in the church, there can be no other proof of true christianity, neither can there be any other refuge for christian men (willing to know the truth of the right faith) but only unto the holy Scriptures. Before time, it was showed by many other means, which was the true Church of Christ, and which Gentility: But now there is no other way to know it. And why? For all those things which pertains to Christ in deed, have the Heretics in their Schisms: likewise churches: likewise the Scriptures of GOD: likewise Bishops, and other orders of Clerks: and likewise Baptism: and the Sacrament of thanksgiving, and (to conclude) Christ himself. Wherefore, he that will know which is the true church of Christ, in this so great a confusion of things, being so like: how shall he know it, but only by the scriptures? It was also known which was the true church of christ, by their manners, when the conversation of christian men (either of all, or many) was holy, which was not among the heathen. But now, Christian men are become like, or worse than the Gentiles or Heretics: yea, and there is more continency found amongst them, then among christians. Therefore, he that will know which is the true church of Christ, whereby shall he know it, but only by the scriptures. The Lord therefore knowing that so great a confusion of things should come in the later time, commandeth that christian men, that be willing to know the right faith, should flee to none other things, but only to the Scriptures: for if they look upon any other thing, but only the scriptures, they will be offended and perish, not perceiving which is the true church: And so to fall into the abomination of desolation, which standeth in the holy places of the church. ¶ The. xiii. Chapter. ¶ What credit Doctors and Counsels are of themselves, without the word of God. IF there arise among you a Prophet, or a dreamer Deut. 13. ●…. of dreams (and give thee a sign or wonder. And the sign and wonder which he hath told 2. thee, come to pass) saying, let us go after other Gods, which thou hast not known, & let us serve them. Thou shalt not harken unto the words of the prophet, 3. or unto the dreamer of dreams. Hear not the words of the Prophets, that prophecy jerem. 23. 16. unto you, and teach you vanity: they speak the vision of their own heart, and not out of the mouth of the Lord. Let him speak my words faithfully: what is Chaff to 28. the Wheat, saith the Lord? Say thou unto them that prophecy out of their hearts, Ezechiel. 13. 2. hear the word of the lord. woe unto the foolish prophets, that follow their own 3. spirit, and have seen nothing. Whosoever therefore shall break one of these lest commandments, Math. 5. 19 and teach men so, he shall be called the lest in the kingdom of heaven. In vain they worship me, teaching for doctrines, men's Matth. 15. 9 precepts. Now this I say, that every one of you saith, I am 1. Cor. 1. 12. Paul's, I am Apollo's, and I am Cephas, and I am Christ's. Is Christ divided? Was Paul crucified for you? Either 13. were ye baptized in the name of Paul? Let no man rejoice in men. 1. Cor. 3. 21. Who is Paul then? And who is Apollo's? but the ministers ●…. Cor. 3. 5. by whom ye believed, and as the lord gave to every man. I have planted, Apollo's watered, but god gave the increase. 6. So then, neither is he that planteth, any thing, neither he 7. that wattereth, but God gave the increase. I beseech you brethren, mark them diligently which Rom. 16. 7. cause division and offences, contrary to the doctrine which is have learned, avoid them. Though that we, or an Augell from heaven, preach unto Gala. 1. 8. you otherwise then that which we have preached unto you, let him be accursed. dearly beloved, believe not every spirit, but try the spirits ●…. john. 4. 1. whether they are of God: for many false prophets are gone out into the world. Whosoever transgresseth, and abideth not in the doctrine ●…. john. 1. 9 of christ, hath not God. He that continueth in the doctrine of christ, he hath both 10. the father, and the son, if there come any unto you, and bring not this doctrine, receive him not to house, neither bid him god speed, For he that biddeth him god speed, is partaker of his evil 11. deeds. My brethren, have not the faith of our glorious lord jesus jan. ●…. 2. 1. christ, in respect of persons. For if there come into your company, a man with a gold 2. King, and in goodly apparel, and there come i●… also a poor man in vile raiment. And ye have respect to him that weareth the gay clothing, 3. and say unto him, sit thou here in a good place, and say unto the poor, stand thou there: or sit here under my footstool. Are ye not partial in yourselves, and are become judges 4. of evil thoughts? ¶ The Doctors. AMong you, the right of God is weighed by Tertullian in Apologetico. the judgement of men. It is not lawful for us to flatter our selves, His prescription against the heretics. with any thing of our judgement and discretion, nor to choose that which any man hath brought in of his own head, we have the patterns of the Apostles for us: which took nothing to bring in after their own pleasure, but faithfully assigned to the Nations, the doctrine that they had received of Christ. Whosoever speaketh any thing more than is written, although Ignatius in his Epistle to Hier. he be worthy credit, although he fast, although he keep his virginity, although he do miracles, although he prophecy, yet let him seem to thee a wolf in the flock of sheep. After the Apostles of christ, notwithstanding some man Hierom. upon the. 86. Psalm be holy, notwithstanding he be eloquent, yet he wanteth authority. I think that the ancient father Origene, in respect of his In his secon●… Tome to Tran quillinus'. learning, may be read some times, as Tertullian, Novatus, Arnobius, Appollinarius, and sundry other Ecclesiastical writers, as well Greeks, as Latins: that in them we may take the good, and flee the contrary. Truly, wheresoever I expound not the Scriptures, but In his second Tome against Iouinia●… freely speak of my own self: let any man that list reprove me. We must be partakers of other men's sayings, wholly after Easile. the manner of the Bees: for they flee not a like unto all flowers: nor where they sit, they crop them quite away: But snatching so much as shall suffice for their honey making, take their leave of the rest, even so we, if we be wise, having got of other so much as is sound, and agreeable to truth, will leap over the rest. I would not ye should believe us: but read the scriptures: Ambrose in his cook of the incarnation of our Lord the. 3. chapter. Augustine in his. 2. book of only Baptism. I say not of myself, in the beginning was the word: but I hear it, (I make it not) but I read it. We may argue, and doubt of the writings of any Bishop, whosoever he be: But we may not so do of the holy scripture. We receive not the disputations or writings of any men, be they never so catholic, or praise worthy, as we receive the canonical scriptures: But that, saving the reverence due In his. 198. Epistle unto Fortunatianus. unto them, we may well reprove or refuse some things in their writings, if it happen we find they have otherwise thought, than the truth may bear them. Such am I in the writings of others: and such would I wish others to be in mine. I reckon not, my brethren, that ye would have us so to In his. 19 Epistle to Hierom. read your books, as if they were written by the Apostles, or Prophets. Other writers or Fathers I read in this sort, that be their learning or holiness never so great, I will not think it true, because they thought so: but because they are able to persuade me so, either by other Canonical writers, or else by some like reason. Hear this the lord saith: hear not this Donatus saith, In his. 4●…. Epistle. Rogatus saith, Vincentius saith, Hilarius saith, Ambrose saith, Augustine saith, but hearken to this: the lord saith. In steed of all these learned Fathers, or rather above In his. 19 Epistle. them all, Paul the Apostle cometh to my mind, to him I run: to him, I appeal from all manner writers that think otherwise. The judges or Doctors of the Church, as being men, In h●… 〈◊〉 book and. 21. Chap. against Cresconius. are often deceived. The very general counsels are often corrected, the former by the later, as often as by trial and experience the thing In his. 2. book and. 3. Chap. against the Donatists. is opened, that before was shut. This kind of writings must be read, not with necessity to believe each thing, but with liberty to judge each thing. We may not consent unto the Bishops. notwithstanding In his. 11. book and. 5. Chap. against Faustus. they be catholic, if they judge contrary to the holy Canonical scriptures. Whether it be of christ or of his church, or of anything In the. 10. cap. of his book, of the unity of the Church. else whatsoever pertaining either to our life, or to our faith, I will not say, if I myself, but if an Angel from heaven shall teach us otherwise, than we have received in the books of the law, and in the gospel, hold him accursed. In his. 3. book and. 6. Chap. against the letters of Petilian. Upon the. 103. Psalm. They shall bring forth thy voice from the mids of stones. If that I should say now unto you, believe me, for Tully said this Plato said this, Pythagoras said this, which of you would not mock me? For I shall be a bird which bring not forth my voice from the stone, what aught every one of you say unto me? if any man bring any glad tidings besides it that ye have received, accursed be he. Wherefore speak ye to me of Tully, Plato, & Virgil? Thou haste before thee the stones of the mountains, bring forth thy voice out from the mids of In his. 2. book and. 29. Chap. against Cresconius the grammarian. the stones, for christ was the stone. We offer no wrong to saint Cyprian, when we sever any his letters, or writings, from the Canonical authority of the holy scriptures. In his Proheme of his. 3. book of the Trinity. Be not bound unto my writings, as unto the canonical scriptures: But when thou shalt find in the scriptures that which thou didst not believe, believe it without any doubting In his. 7. Epist. or delay, but when thou findest that in my writings, which thou didst not know certainly before, except thou shalt certainly understand it, do not stiffly affirm it. There is extant with us the authority of holy scripture, In his. 3. book and. 11. Chap. of the Trinity. from the which our mind aught not to swarm, nor leaving the substantial ground of God's word, run headlong on the perils of our own surmises, where we have neither sense of body to rule us, nor apparent reasons of truth to direct us. It had been great folly for Saint Paul, having received Chrisostome upon the. 1. Chap. to the Galath. his doctrine from God himself: afterwards to confer thereof with men. I beseech you all, weigh not what this man, or that man In his. 3. Homily upon the 2. to the Cor. thinketh: but touching all these things, search the scriptures. We may not believe Paul himself, if he speak any thing of his own, or o●… worldly reasons: But we must belei●… In his. 2. Homily upon the 2. Epistle to Timoth. the Apostle, bearing about Christ speaking with in him▪ For as much as the word itself, is come to us from heaven, Clemens Alexandrinus in his oration to the people. we may not now any more seek unto the doctrine of man. We are not bound upon the necessity of salvation, to believe, Thomas of Aquincin quodlibet. 9 & last Article. not only the Doctors of the church, as Hierome, or Augustine: but also, neither the church itself. We aught to give more credit to one private lay man, then to the whole counsel, and to the Pope, if he bring better Abbas panormitane, de electio. Chap. Significasti. authority and more reason. We aught rather believe the saying of any teacher, armed with the Canonical scriptures, than the Pope's determination. Moore credit is to be given to a man that is singularly Gersone. learned in the Scriptures, bringing forth catholic authority, then to the general counsels. Pycus Myrandula in the question where the Pope be above the Counsel Nay, we aught to believe a simple plain husbandman, or a child, or an old woman, rather than the Pope, and a thousand Bishops, if the Pope and the Bishops speak against the gospel, and the others with the gospel. Pope Pius the second saith, we are bound to withstand Abbas Vspergensis. pagina 443. any man to the face, be it Peter, be it Paul, if he walk not to the truth of the gospel. ¶ The. xiv. Chapter. ¶ Faith only justifieth. ABraham believed the Lord, and he counted Gone ●…. 6. that to him for righteousness. The just shall live by his faith. Habac. 2. 4. jesus turned him about, and seeing her, Mat. 9 22. did say, daughter be of good comfort: thy faith hath made thee whole. Be not afraid, believe only. Mark. 5. 36. And he said to the woman, thy faith hath saved thee, go Luke. 7. 50. in peace. To him also give all the prophets witness, that through Acts. 10. 43. his name, all that believe in him, shall receive remission of sins. And put no difference between us and them, after that by Acts. 15. 9 faith he had purified their hearts. There is no difference: for all have sinned, and are deprived Rom. 3. 23. of the glory of God. And are justified freely by his grace, through the redemption 24. that is in Christ jesus. Therefore we conclude that a man is justified by faith: 28. without the works of the law. But to him that worketh not, but believeth in him that Chap. 4. 5. justifieth the ungodly, his faith is counted for righteousness. We being justified by faith, we have peace toward god Chap. 5. 1. through jesus christ. Know that a man is not justified by the works of the law, Galath. 2. 16. but by the faith of jesus christ: even we, I say, have believed in jesus christ, that we might be justified by the faith of jesus christ, and not by the works of the law, because that by the works of the law, no flesh shallbe justified. If righteousness be by the law, than christ died without a 21. cause. And that no man is justified by the law, in the sight of god, Chap. 3. 11. it is evident: for the just shall live by faith. The scripture hath included all under sin, that the promise 22. by the faith of jesus Christ, should be given to them that believe. By grace, are ye saved through faith, and that not of your Ephe. 2. 8. selves: it is the gift of God. ¶ The Doctors. Paul by these words: we suppose therefore that Origene in his 3. book and. 3. Chapter to the Romans. man is justified by faith without the works of the law, affirmeth that the justification: solius fidei, of faith only, is sufficient, so that any man believing only, can be justified, although no manner of work hath been fulfilled or done by him. And if we require an example, who was justified (sola fide) by faith only without works, I suppose that the same thief doth suffice, who, when he was crucified with Christ, did cry unto him from the cross: Lord jesus, remember me when thou comest into thy kingdom. Neither any other good work of his is described or set forth unto us in the Gospels. But for (ha●… sola fide) this faith only. jesus said unto him: verily I say unto thee, this day thou shalt be with me in Paradise. This thief than was justified by faith without the works of the law. For, the lord did not upon this require what he had wrought before, neither did he look what work he should do after he did believe, but being ready to enter into Paradise, he took him for his waiting man: being justified by that confession only. The grace of God is given only of mercy, and favour: and Hesichius in his. 4. book & 14. Chap. upon Leviticus. is embraced and received (sola fide) by only faith. They not knowing that GOD justifieth (sola fide) by faith only, & suppose theimselues to be just by the works of the law, Hierome upon the x. Chap. to the Romans. which they never observed, they would not submit theimselues unto the remission of sins, lest they should seem to have been sinners. It moveth the Scribes that sin was forgiven by man, Hyllary in the 9 Canon upon the. 8. of Math. for they did only behold man in christ jesus, and that to be forgiven of him, which the law could not release (fides enim sola iuctificat) for, faith only justifieth. That at length is a perfect and found rejoicing in God, Basile in his Homili of humility. when a man doth not brag or boast of his own righteousness, he is justified (sola fide) by faith only in christ. They were justified freely: for they working nothing, nor Ambrose upon the. 4. Chap. to the Romans. making any recompense, they were justified (sola fide) by faith only, by the gift of God. He saith that it was so decreed of God, that the law being at an end, the grace of God should require (solam fidem) faith alone, or faith only unto salvation. He doth strengthen or fence this, by the example of the Prophet, he saith that the same man hath blessedfulness: or that blessedfulness pertained and belongeth to that man, unto whom God imputeth righteousness without works, he calleth them blessed unto whom God had made this decree, that without labour, and without any observation, they should (sola In the. 9 chap. of the Rom. August. in the 83. questions, question. 76. Glosla ordinaria. fide) by faith only, be justified before God. (Sola fides) faith only is laid or appointed unto salvation. Abraham was justified by faith, without works, it is to be understanded of the works that did go before. For he was not righteous through the work which he had done before, (sed sola fide) but by faith only. Chrisostome in his. 7. Homily upon the Romans. He showeth the virtue and power of God, how that he did not only save, but also justify, using no works unto it, but requiring (fidem tantum) faith only. They said, who so stayeth himself (sola fide) by faith only, In his Homily upon the. 3. Chapter to the Galath. is accursed: Contrariwise saint Paul proveth, who so stayeth himself (sola fide) by faith only, is blessed. Not by any works of ours, but (per solam fidem) by only Theodoretus in his. 7 book of the nature of man. faith, we have gotten the mystical good things. (Sola fides) only faith purifieth the hearts, and maketh them meet to receive the secrets and privities of heavenly Erasmus upon the. 3. of john. Philosophy. Because no man is justified by the law. etc. Now he doth Theophilacte upon the. 3. Chap to the Galath. plainly she we that (fidem ipsam, vel solam) faith itself, yea, even alone, hath power to justify. ¶ The. xv. Chapter ¶ Against men's merits and righteousness. Say not thou in thy heart (after that the Deut. 9 4. Lord thy God hath cast them out before thee) saying, for my righteousness the lord hath brought me in: to possess this land. For thou interest not to inherit their 5. land for thy righteousness, or for thy upright heart: but for the wickedness of those nations, the lord thy God doth cast them out before thee. etc. If he would dispute with him, he could not answer him job. 9 3. one thing of a thousand. If I would justify myself, mine own mouth shall condeinne 20. me, if I would be perfect, he shall judge me wicked. We have all been as an unclean thing, and all our righteousness Esaie. 64. 6. is as filthy clouts. Likewise ye, when ye have done all those things which Luke. 17. 10. are commanded you, say, we are unprofitable servants: we have done that which was our duty to do. There is none righteous, not not one. Rom. 3. 10. There is none that doth good, not not one. 12. By the works of the law, shall no flesh be justified in his 20. ●…ight. If Abraham were justified by works, he hath wherein to Rom. 4. 2. rejoice: but not with God. The wages of sin is death: but the gift of God is eternal Rom. 6. 23. life through jesus Christ our lord. Even so then at this present time, is there a remnant Rom. 11. 5. through the election of grace. And if it be of grace, it is now no more of works, or else 6. were grace no more grace: but if it be of works, it is no more grace: or else were work no more work. Who hath given to him first, and he shallbe recompensed? 35. For of him, and through him, and for him, are all things, 36. to him be glory for ever, Amen. I know nothing by myself, yet I am not thereby justified: 1. Cor. 4. 4. but he that judgeth me is the lord. Who separateth thee? And what hast thou, that thou hast 7. not received? if thou hast received it, why reioy●…est thou, as though thou hadst not received it? By grace are ye saved through faith, and that not of your Ephe. 2. 8. selves: it is the gift of God. Not of works, jest any man should boast himself. 9 Who hath saved us, and called us with an holy calling, not 2. Timo. 1. 9 according to our works: but according to his own purpose and grace, which was given to us through jesus christ, before the world was. Not by the works of righteousness which we had done: Titus. 3. ●…. but according to his mercy, he saved us by the washing of the new birth, and the renewing of the holy ghost. That we being justified by his grace, should be made heirs 7. according to the hope of eternal life. (Enter not into judgement with thy servant: for in thy Psalm. 143. ●…. sight shall none that liveth be justified.) Herein is love, not that we loved God: but that he loved 1. john. 4. 10. us, and sent his son to be a reconciliation for our sins. We love him, because he loved us first. 19 I will give to him that is a thirst, of the well of the water Revela. 21. 6. of life freely. ¶ The Doctors. IDOE scarcely believe that there can be any Origene in his 4. book. &. 4. Chap. work, that may of duty require a reward. Say ye that ye be unprofitable servants. In his. 8. treatise upon Mat. For not withstanding we have done all things that are commanded, yet have we done no good thing, for if our doings were good in deed, than were we not unprofitable. But any good deed of ours is called good, not rightly, or duly, but by abuse of speech. For as much as all men are shut up and closed under In his. 9 book and. 12. Chap. upon the Rom. sin, now the salvation of man standeth not in man's merits: but in God's mercies. He that trusteth not to his own deeds: nor hopeth to be Bafile upon the 32. Psalm. justified by his works, hath the only hope of his salvation in the mercies of God. No man can be found pure and clean from all filth, not Upon the. 31. Psalm. though he be but one day old. This is our full and perfects rejoicing in God, when we In his book of humility. acknowledge that we are void of any our own righteousness, and are justified by only faith in Christ. If we fast once, we think we have satisfied: if out of the Hilary upon the. 118. Psalm. Barns of our household store, we give somewhat to the poor, we believe we have fulfilled the measure of righteousness. But the Prophet hopeth all of God: and truiteth all of his mercy. If we behold our own merits, we must be driven to Hierome upon the. 64. Chap. of Esaie. desperation. In Christ jesus our Lord, in whom we have boldness and Upon the. 3. Chap. to the Ephesians. liberty to come and trust, and affiance by the faith of him: not through our righteousness, but through him, in whose name our sins be forgiven. Did not he give, that thou mightest fight a good fight? If August. in his 50. book of Homilies, the 14. Homily. he himself did not give, what was it, that thou sayest in another place: I laboured more than all they, yet not I, but the grace of God within me? Behold, thou sayest I have ended my course. Did not he also give unto thee that thou shouldest finish thy course? If he gave not unto thee that thou shouldest finish thy course, what is it, that thou sayest in another place: It lieth not in the willer, nor in the runner, but in God that showeth mercy? I have kept the faith: I acknowledge and allow it, I confess and grant, that thou hast kept the faith. But except the Lord doth keep the City, he watcheth in vain that doth keep it. Pardon me, O Apostle, I know nothing of thine own, but evil. Pardon us, O Apostle, we say so, because thou hast taught us. Therefore when he crowneth thy merits, he crowneth nothing but his own gifts, I say not unto the Lord: Despise not the works of my In his book upon. 117. Psal. hands. I have sought the Lord with my hands, and I was not deceived. But I do not praise or commend the works of my hands, for I am afraid lest when thou lookest upon them, thou findest more sins than merits. This only I say, this I pray, this I covet, despise not the works of thine hands, see thine own work in me, and not mine: for, if thou seest mine, thou dost condemn, if thou seest thine, thou crownest. For, all the good works that I have, they are of thee. O God, he less loveth thee, that loveth any other thing In his book of Confessions. besides thee. O lord enter not into judgement with thy servant, what In his. 49. sermon of tyme. meaneth that, enter not into judgement with thy servant? Thus much it meaneth: stand not with me in judgement, requiring of me all that thou haste commanded, for if thou enter into judgement with me, thou shalt find inee guilty. I have need therefore, not of thy upright judgement, but of thy mercy. What be the merits of any men? For Christ that came In his. 52. Epistle to Macedonius. not with his due reward, but with his grace that was not due, found all men sinners, being himself only free from sin, and a deliverer of sinners. God crowneth with favour and mercy, that shallbe done In his book of the spirit and the letter. in the last judgement: whereas when the just King shall sit in his throne, to tender to every man according to his works, 33. Chapter. who shall boast that he is clean from sin? Or who shall boast that his heart is chaste? Therefore it was needful to make mention of the pity and mercy of our Lord. If thou wilt be a stranger from the grace of God, boast Upon the. 31. Psalm. thou of thine own merits. If God would deal with us according to that we have Upon the. 94. Psalm. deserved, he should find nothing but that he might condemn. Woe be to all our righteousness, if it be judged: mercy being In his. 9 book of concessions. taken away, or set a side. God in the end of the world, will crown us with favour In his. 105. Epistle to Sixtu●… and mercy. For nothing thou shalt save them: what is meant by Of the words of the Apostle the. 15. 〈◊〉. these words: for nothing thou shalt save them? Thou findest nothing in them wherefore thou shouldest save them: and yet thou savest them, thou findest nothing wherefore thou shouldest save them: but thou findest much wherefore thou shouldest condemn them. Deserved pain would all men into death, unless the undeserved In his 14. book and. 1. Chap. of the city of god. grace of God delivered some from it. I acknowledge nothing of mine own, I shall be mindful of thy mercies, of thee I have whatsoever goodness I have, Upon the. 70. Psalm. whatsoever evil I have, I have it of myself: thou hast not rendered punishment for my merits: but thou hast given me freely thy grace. Thou art nothing of thyself, call upon God, thy sins are thine own: merits are of God, punishment is due unto thee, and when the reward shall come, he will crown his own gifts, not thy merits. He will not crown our merits in us, but his own gifts. Upon the. 98. Psalm. God will not tender to thee thy deserved pain, but will Upon the. 31. Psalm. give to thee undeserved grace. I do confess, that I am grieved that there is no place given In his book of predestination of saints the 1. Chapter. to so many and manifest authorities of God's word, whereby the grace of God is commended (which is utterly no grace) if it be given for our merits. But that godly doctor (I mean the blessed Cyprian) was In the. 3. Chap. of the same book. not of this judgement: which he said that we aught to glory in nothing, forasmuch as nothing is our own. They which glory, should not glory in their own merits ●…n the. 9 chap. of the same book. (which they perceive to be like unto the merits of them that are damned) but should glory in the lord. Because from him, and by him, and in him, are all things: Upon the. 31. Psalm the. 2. exposition. Therefore we have not given any thing unto him, and hold him as a debtor, where is he our debtor: Even because he hath promised. We say not unto God: Lord, give again that thou hast received, but give unto us, that thou hast promised. See the goodness of God, it is not said, see thy merits and Chrisostome upon the. 11. to the Romans. thy labours: for it cometh all whole of grace from above. If thou be a bond slave, then fear the wippe: if thou be a Gregory Nazyanzene in his book of holy Baptism. hireling, then look only for thy reward. But over and beeside these, if thou be a child, than reverence GOD as thy father. Do well, because it is good to obey thy father, yea, and although thou shalt have nothing else, yet even this shallbe thy reward, that thou hast been obedient to thy father. First of all thou must believe, that thou canst not have remission Bernarde in a sermon of the anunciation of the Virgin Marie. of sins, but through pardon and forgiveness of God, and then next, that thou canst have no good work, except he give it thee, and last of all, that everlasting life can not be deserved with any works, except it be given unto thee also freely. My merit, is the mercy of God, so long as God is not poor Upon the Psal. qui habitat. of mercy, so long can not I be poor of merits. If his mercies be great, then am I great in merits. This is the whole Upon the canticle the. 61. Sermon. merit of man, if he put his whole affiance in the lord. What can all our righteousness beè before God? shall it not In his. 1. sermon upon the feast of all Saints. according to the prophet, be counted as a filthy bloody clout? And if it be streictly judged, shall not all our righteousness be sound unrighteousness, and having less than it aught to have? What shall then become of our sins, if our righteousness cannot answer by itself? Therefore crying earnestly with the prophet: enter not into judgement O lord, with thy servant, for in thy sight no man living shallbe justified, let us with all humility have our recourse unto mercy, which alone is able to save our souls. There is no means for grace to enter, where merit keepeth In his. 67. Sermon upon the Canticles. place. What hast thou, that thou hast not received? Thou art In his book of free-will and grace. created, thou art healed, thou art saved. To thee I say: O thou man, which of these hast thou of thyself? Thou that was not, could not created: when thou wast a sinner, thou couldst not justify: when thou wast dead, thou couldst not rise up thyself again: beside other things, either are necessary for them that healed, or laid up for them that shallbe saved. What worthy thing do we, that we may be found in waldensis in his book agunst wicleffe. the fellowship of the heavenly spirits? The Apostle saith, I judge that the afflictions of this time, are not worthy of that glory that shallbe revealed in us: Therefore I take him to be the sounder divine, the faithfuller catholic, and more agreeable to the holy scriptures, that utterly denieth all such kinds of merits. We are justified freely without works, that may deserve D. 〈◊〉 in his book a detection of sundry foul errors, lies. etc. in folio. 357. the grace that God giveth. ¶ The. xuj. Chapter. ¶ What is not done of faith, is sin. EIther make the Tree good, and his fruit Matth. 12. 33. good: or else make the tree evil, and his fruit evil: for the Tree is known by the fruit. O generation of Uipers, how can ye 34. speak good things, when ye are evil? How shall they call on him, in whom Roma. 10. 14. they have not believed? How shall they believe in him, of whom they have not heard? And how shall they hear, without a preacher? Whatsoever is not of faith, is sin. Chap. 14. 23. Without faith, it is unpossible to please God. Hebre. 11. 6. ¶ The Doctors. WIthout the worshipping of the true GOD, the Ambrose in his book of the calling of the gentiles. 3. cap. things that seem to be virtues, are sins. That it is therefore sin, for that he (which is an infidel) doth so godly a work (as to cloth the naked) glorieth of his work, for he doth not August. in his 4. book and. 3. Chapter against Iulia●…us. by faith acknowledge either god or Christ, nor thinketh that he hath received the same at his hand. To avoid the nature of sin, it is not enough that a good thing be done: but also that it be well and uprightly done. Shall we then say that an infidel hath done a good work, and wrought uprightly? if we grant not this, then must we confess that he sinned: but if we grant it, then must we confess the fruit to be good, not withstanding, an infidel without christ, is an evil Tree? So shall we grant, that an evil Tree, can bring forth good fruit: which yet Christ expressedly denieth. Cornelius when he prayed, was helped by his own faith, In his book against the Donatists. and not by the faith of others that stood by. A good intent maketh the work good: but that intent is In his book upon the. 31. Psalm. directed by faith: wherefore, consider not what a man doth: but what he hath a regard unto, whilst he is in doing. I praise the building of work: but I see the foundation of faith: I praise the fruit of good works: but I acknowledge the root in faith. If Abraham (in offering up his son) had not done it in a true faith, it had little or nothing profited him, whatsoever work that should have been. Those which are said to be works before faith: although they seem never so laudable to men, they are vain and nothing. Where faith is not, good works is not: the intent maketh a good work: but faith directeth that intent. Many doth glory of works. And thou shalt find many Pagans do the same: but they are not therefore made christistians: as though their good life were sufficient to them, they say, I have done no murder, nor theft, nor have taken any woman, he hath to glory: but not with God. Our religion doth not discern the righteous from the unrighteous, In his. 3. book and. 5. Chap. to Bonifacius. by the law of works: but by the law of faith: without the which, yea, those works that seem good works, are turned into sins. Before works, must faith be first brought in, I can not Chrisostome of faith, and the law of na●…ure, and the holy ghost. prove that he was a live, which worketh of righteousness with out faith. But I can show you a faithful man, without works, and that he lived, and obtained the kingdom of heaven, there hath none had life without faith. But the thief believed only, and was made righteous of the most merciful God. And here lest thou say unto me, that he wanted time, wherein that he might live justly and do good works: About this I will not contend and strive. But this will I hold and say, that only faith by itself did save him. But this is now asked, and is in hand to be entreated, that faith by itself hath saved: And that works by themselves, did never justify or make righteous any workers. Wilt thou see plainly that works without faith doth not quicken and give life? Cornelius had a good testimony and report for his alms and prayers: But he knew not christ: yet believing that there was a God, and was not taught the word of God. And because the works was good and wonderful, they pleased God, the rewarder and lover of goodness and truth (I mean) the righteous judge, which is not partial, and regardeth not one more than another, did see the good works (I grant) but dead and without life, because they had not faith, he sendeth his divine Angel ministering, to get rewards to his works, that in fighting well, he may be rewarded for his faith, which saith unto him, Cornelius, Thy prayers hath ascended. etc. And therefore works could not save, for if he be saved and all his house, with those things that Peter preached, Cornelius had not at that time salvation of his works, till that faith offered a reward to be obtained unto his works. etc. Therefore faith must shine before works, and works must be hand maids, and waiters of faith, and follow her. Not by virtues, we come to faith: but by faith, virtues Gregory in his ●…9. Hornily upon E●…echiell. come, faith is the entire whereby we come to good works: but not contrariwise, that by good works we can come unto faith. Cornelius could do no good, except he had believed first, for it is written, it is unpossible to please God without faith: Therefore he had faith, that his prayers and alms could please, he cometh to good work by faith. ¶ The. xvij. Chapter. ¶ The certainty of our faith and salvation LO, though he slay me, yet will I trust in job. 1●…▪ 15. him, and I will reprove my ways in his sight. He shall be my salvation also: for the Hypocrite 16. shall not come before him. I am sure that my redeemer liveth, and Chap. 19 25. he shall stand the last on the earth. And though after my skin, worms destroy this my 26. body, yet shall I see God in my flesh. Whom I myself shall see, and mine eyes shall behold, and 27. none other for me, though my rains are consumed within me. In thee O Lord I trust: I will never be confounded. Psalm. 71. ●…. I give unto them eternal life, and they shall never perish, john. 10. 28. neither shall any pluck them out of my hand. My father which gave them me, is greater than all, and 29. none is able to take them out of my father's hand. Now there is no damnation to them that are in Christ Rom. 8. 1. jesus, which walk not after the flesh, but after the spirit. The same spirit beareth witness with our spirit, that 16. we are the children of God. If we be children, we are also heirs, even the heirs of 17. God, and heirs annexed with Christ, if so be that we suffer with him, that we may also be glorified with him. For I am persuaded, that neither death, nor life, nor Angels, 38. nor principalities, nor powers, nor things present, nor things to come, Nor height, nor depth, nor any other creature, shall be 39. able to separate us from the love of God, which is in Christ jesus our Lord. Because ye are sons, God hath sent forth the spirit of Galath. 4. 5. his son into our hearts, which crieth, Abba, father. Let us draw near with a true heart, in assurance of saith. Hebre. 10. 22. Let us keep the profession of our hope, without wavering 23. (for he is faithful that promised.) Faith is the ground of things which are hoped for, and Chapter. 11. 1. the evidence of things which are not seen. Let him ask in faith, & waver not: for he that wavereth, is james. 1. 6. like a wave of the Sea, toast of the wind, and carried away. A wavering minded man, is unstable in all his ways. 8. ¶ The Doctors. THat we might be certified that we be the children Tertullian in his. 5. book against Martion. of God, he hath sent the holy ghost into our hearts, crying, Abba, father. And doest thou stagger and stand in doubt Cyprian is his 4. sermon of mortality. (of thy salvation)? that were as much as with the sin of unbelief, to offend christ the master of believers, that were as much as being in the Church, in the house of faith, to have no faith. Paul boasteth and presumeth of the contempt of his Basile in his book of humility. own righteousness. I will not glory, for that I am a just man: But for that I Ambrose of jacob and a blessed life. am redeemed, therefore will I glory: not for that I am void of sin: but that my sins are forgiven me: I will not glory, for that I have done good to any man, nor for that any hath done good unto me: But for that Christ's blood was shed for me. Augustine in his. 28. sermon of the words of the Apostle. Presume thou not of thine own working: but of the grace of god: for the Apostle saith: ye are saved by grace: here therefore is not presumption: but faith, to proclaim that thou haste received, it is no pride, it is devotion. In his. 22. treatise upon john. In his. 11. book and. 7. Chap. of confessions. It is not of my presumption: but of his promise, that I shall not come into judgement. What shall I tender unto our Lord, for that I call to remembrance all these my sins, and yet thereof my Soul is not afraid? Prosper, of the promises of God, par. 16. Cap. They unto whom the world is crucified, and are crucified unto the world, wait for the day of judgement without fear. In deed hope is, as it were the blood of faith, in which faith Clemens. Alexandrino in Paelagogo in his. 1. book and. 6. Chap. Barnarde in his 61. sermon upon 〈◊〉 Canticles. hope is contained, even as faith is contained in the Soul. And when hope is gone, then is all the lively power of faith dissolved, as if the blood were shed out of the body. What safe rest or surety can the weak Soul find, but in the wounds of our saviour? as he is mightier to save, so devil I there with more safety. etc. I have committed a great sin, my conscience is troubled: yet shall it not be shaken down: because I will remember my lords wounds: for he was wounded for our sins. Antonius Marinarius in the Counsel of Trident the. 1. Act. Anno. 1546. If the Heaven should fall, if the earth should vanish, if the whole world should come down headlong, yet would I stand pressed, and bold before god. If an Angel from heaven would ●…ell me otherwise, I would accurse him, O the blessed trust and certainty of a christian heart. ¶ The. xviij. Chapter. ¶ It belongeth only unto God to forgive sins. Salvation belongeth unto the lord: Psalm 3. 8. and thy blessing is upon thy people. Selah. Show thy marvelous mercies: Psalm. 17. 7. thou that art the saviour of them that trust in thee. Blessed is he whose wickedness is Psalm. 32. 1. forgiven: & whose sin is covered. Blessed is the man: unto whom 2. the Lord imputeth not iniquity. Thou O lord, forgavest the punishment of my sin. Selah. 5. A man can by no means redeem his brother: he can not Psal. 49. 7. give his Ransom to GOD. So precious is the redemption of their souls, and the continuance 8. for ever. Deliver me from blood, O God, which art the God of my Psalm. 51. 14. salvation. Help us God of our salvation, for the glory of thy name: Psalm. 79. 9 and deliver us, and be merciful to our sins for thy name's sake. O lord, unto us appertaineth open shame, because we have Daniel. 9 8. sinned against thee. Yet compassion and forgiveness is in the Lord our God: 9 albeit we have rebelled aghast him. I, even I, am he that putteth away thine iniquities for Esaie. 43. 25. mine own sake: and will not remember thy sins. The whole seed of Israel shall be justified, and glory in Chap. 45. 29. the Lord. I, even I, am he that comfort you. Chap. 51. 12. And she shall bring forth a son, and thou shalt call his Math. 1. 21. name jesus: for he shall save his people from their sins. Thou shalt go before the face of the Lord, to prepare his Luke. 1. 76. ways. And to give knowledge of salvation unto his people, by the 77. remission of their sins. Through the tender mercy of our GOD, mine eyes have Chap. 2. 30. seen thy salvation. Which thou hast prepared, before the face of all people. 31. Who can forgive sins, but God only. Chap. 5. 21. And that repentance and remission of sins, should be Chap. 22. 47. preached in his name among all nations. The next day john seeth jesus coming unto him, and john. 1. 29. saith, behold the Lamb of GOD, which taketh away the sin of the world. Neither is there salvation in any other: for among men Acts. 4. 12. there is given none other name under heaven whereby we must be saved. This is a true saying, and by all means worthy to be received, 1. Timo. 1. 15. that Christ jesus came into the world to save sinners, of whom I am chief. The blood of jesus christ his son, cleanseth us from all sin. ●…. john. 1. 7. If we acknowledge our sins, he is faithful and just, to 9 forgive us our sins, and to cleanse us from all unrighteousness. Little Children, I writ unto you, because your sins are Chap. 2. 12. forgiven you, for his name's sake. ¶ The Doctors. IT is our part to remove the Stone from the Ambrose in his. 2. Book & 7. Chap. of repentance. Grave: but it is the lords work to raise up the dead: It is the lords work to bring him from the Pit. It is not the Ambassador: It is not the messenger: In his. 9 book and. 76. Epist. but the lord himself that hath saved his people. The Lord remaineth alone. For, no man can be partner with God in forgiving of sins, this is Christ's only office, that hath taken away the sins of the world. It pertaineth only to God to forgive sins, and to give the Upon the. 2. 〈◊〉 the Cor. and 12 Chap. holy ghost, he alone forgiveth sins, which alone died for our sins. As my father hath sent me, so I send you, when he had Augustine in his. 2. book & 11. Chapter against the Epistle of Parmenianus. said that, he breathed in them, and said: take ye the holy ghost, and if ye forgive any men their sins they shall be forgiven. And if ye hold any man's sins, they shall be holden. It were against us, if that we should be compelled to grant that this thing were done of men: but not thorough or by men, if after that he said (and I send you) he had immediately said: if ye forgive any his sins, they shall be forgiven: and if ye hold any man's sins, they shall be holden. But seeing that it is put between (when he had said this, he blewe on them, and said unto them: take ye the holy ghost: and afterward it was brought in, that by them the remission and holding of sins were done) it is sufficiently showed that they do it not: but the holy ghost thorough them: as it is said in another place, ye are not they that speak, but the holy ghost which In a sermon of the remission of sins, and 1. question. 〈◊〉. Canon. Chap. ut evidenter. is in you. That the Lord might evidently show that sins be forgiven by the holy ghost (whom he hath given unto his faithful, and not by the merits of men) he saith in a certain place: take ye the holy ghost, and straight way after he put that, he said this saying, if ye forgive any man his sins, they are forgiven: that is, the holy ghost forgiveth, and not you. Our lord hath granted the office of baptizing unto many: Of the Ladders of Paradise. But the power and authority in Baptism to forgive sins, he hath reserved only to himself. Hereof grew Schisms and divisions in the church, when In his book of faith an●… vorkes the. 14. Chapter. men say: we sanctify the unclean: we justify the wicked: we desire: we obtain. My brethren, we have jesus Christ the righteous, our advocate In his. 1. treatise upon the Epistle of S. john. with the father; he is the propitiation or pardon for our sins: He that held this, never made heresy: He that held this, never made Schism. For, whereof do Schisms come? hereof they come, when men say, we are righteous: we do make holy the unholy: we do justify the wicked: we do pray, we do obtain. In whose name are sins forgiven? In the name of Augustine: In his. 2. treatise upon the Epistle of john. or of Donatus? Ye see what Augustine is, or what Donatus is? Neither in the name of Paul, nor of Peter▪ but he calleth them to the love of the name of jesus Christ.) Of a surety it belongeth to the virtue of Christ, to deliver Chrisostome, in his. 15. Homily upon the 5. of Matth. men from the filthiness of sins, but that they fall not again of fresh into them, it doth appertain unto the cure and labour of the Apostles. The bondage of sin is most grievous, and from it only In his. 53. Homily upon the ●…. of Math. God can deliver us: for no man hath power to forgive sins save only God. It is the office of God only to quicken within, and to take Cyril in his. 7. book and. 23. Chap. upon the 11. of john. away sin, which saith by the Prophet, I am he that putteth away your iniquities and sins. Doubtless, it belongeth only unto GOD, to be able to lose In his. 12. book and. 56. Chap. men from sins, for, to what other man is it lawful to deliver and quite the breakers of the law from sin, but to him that is the author of the Law. etc. For, when they forgive, and hold, the spirit which dwelleth in them, forgiveth, and holdeth. Christ could not have been known any other way, but Theophilactus upon the. 1. Chap. of Luke. by forgiving the people their sins, for it is the office of God to forgive sins. For, to forgive sins pertaineth only unto God, therefore, In his book upon the. 8. of Ihon. every man that sinneth, is the servant of sin, there ye are servants and bondmen of sin, because ye are sinners. Moreover, because it was likely that they should say, for all that we be under such bondage, yet we have sacrifices, and Priests, which will make us clean of our sins. He saith that even they also be servants and bonds: for all men have sinned, and wanteth the glory of God. And your Priests, because even they be bonds, hath not authority to forgive other men their sins. The which thing Paul showeth more plainly, saying: the Priest hath need to offer for himself, as well as for the people, for he is also subdued and in danger of infirmity. The servant saith, he abideth not in the house, that is, hath no power to expend and pay forth, because he is not the goodman of the house, that is the lord of the house, but the son is the lord of the house, and abideth in the house. He meaneth by the house, power: as in another place, he meaneth by it, rule and dominion: saying: in my father's house, are many Mansions. Therefore your Priests, because they are bonds and servants, hath not authority to forgive and release sin. The word of God forgiveth sins, the priest is the judge, First distinction verbum dei. the Priest executeth his office: But he exerciseth the right of no power (to forgive sin.) ¶ The. nineteen. Chapter. ¶ Of Confession WHo can understand his faults? cleanse me from Psal. 19 1●…. secret faults. Remember not the sins of my youth, nor Psalm. 2●…. 7. my rebellions: but according to thy kindness remember thou me, even for thy goodness sake, O Lord. Then I acknowledged my sin unto thee: neither hide I Psalm. 32. 5. mine iniquity: for I thought, I will confess against myself my wickedness unto the Lord: and thou forgavest the punishments of my sin. Selah. Therefore I said, Lord have mercy upon me: heal my Psal. 41. 4. soul, for I have sinned against thee. I know mine iniquities: and my sin is ever before me. Psal. 51. 3. He that hideth his sins, shall not prospero: but he that confesseth, Prover. ●…. 13. and forsaketh them, shall have mercy. Be not ashamed to confess thy sins. Eccle. 4. 26. And I prayed unto the lord my God, and made my confession, Daniel. 9 4. saying, o lord God, which art great and fearful. etc. We have sinned, and have committed iniquity, and done 5. wickedly. etc. I will rise and go to my father, and say unto him, father, Luke. 15. 18. I have sinned against heaven, and before thee. And am no more worthy to be called thy son, make me 19 as one of thy hired servants. But the Publican standing a far of, would not lift up Chap. 17. 13. his eyes to heaven: but smote his breast, saying, O GOD be merciful to me a sinner. And they were baptised of him in jordan, confessing their Math. 3. 6. sins. If we confess our sins, he is faithful and just to forgive 1. john. i. ix. us our sins, and to cleanse us from all unrighteousness. Acknowledge your faults one to another, and pray one james. v. xuj. for another, that ye may be healed. ¶ The Doctors. PEter mourned and wept, he prayed nothing Ambrose in his. 4. 6. sermon of Peter's repentance. with his mouth, I find that he wept, I find not what he said, I read of his tears, but I read not of his satisfaction. Therefore Peter used not speech: by the which he was deceived: by the which he sinned: by the which he denied the faith: neither would he speak by that, which was used to deny. So he would rather weep for his fault then speak. And that he denied in voice, he confessed by tears unto God. Go and show thee to a priest. etc. Who is the true priest, In his. 3. sermon upon. Beati immaculati. but he that is a Priest for ever? after the order of Melchi●…idech. Thou must needs humble thyself, and desire many to entreat for thee. Let the Church thy mother weep for thee, In his. ●… book and. x. Chap. of repentance. and let her wash thine offences with her tears. How know they when they hear me speak of myself, Augustine in his. x. book. 3. Chapter of Confessions. whether I say truth or Noah, We speak in your ears: but how know we, what is wrought in your hearts? how be it, whatsoever is wrought within you, it is wrought, not by us, but by God. God therefore Upon the. 101. Psalm. hath looked forth, to lose the children of them that were appointed to death. What have I to do with men, that they should hear my In his. x. book of Confessions and third Cap. confessions, as though they should heal all my viseases? here is a curious and a busy kind of men, to know an other man's life, and a slow sort to amend their own, wherefore seek they to hear of me what man I am, which will not hear what they be. All evil vices aught to be far away from us whiles In his book of wholesome teaching. Christ will be our heritage. Therefore, because that we be uncertain of such things, let us fall down lowly in the sight of our holy father, and let us bring forth our sins roundly at once, that our heavenly father may take them away. And when we have confessed us, let us not justify ourselves in our prayer, jest we go away condemned as the Pharesie did. Let us remember the Publican, and let us pray so that we may deserve to get forgiveness of our sins, let the crying of our heart beat and ascend unto the ears of almighty god, for with a pure mind he will be pleased in the time of prayer. verily I say unto you, that what so ever ye shall bind upon In his. xuj. sermon of the words of the Lord, upon Math. earth, it shall be bound also in heaven: and what soever ye shall lose upon earth, it shall be loosed in heaven. Thou haste begun to take thy brother as a publican, thou bindest him in earth, but take heed thou bind him justly, for justice breaketh unjust bonds: but when thou dost amend him, and agreest with thy brother, thou hast loosed him in earth, and when thou hast loosed him in earth, he is also loosed in heaven. Hereof grow Schisms and divisions in the Church, In his book of faith and works the. 14. Chapi●…. when men say, we sanctify the unclean: we justify the wicked: we desire: we obtain. Do penance, such as is done in the Church, that the In his book of ●…0. Homilies the. 49. Homily. Church may pray for you: job saith, I was not ashamed in the sight of all the people, to confess my sins: Therefore god would that Theodosius should do penance, even in the presence of all the people, ye wives suffer not your husbands to live in fornication, come before the congregation, and cry against them. He that hath offended, cometh forth into the mids of Origene upon the. 37. Psalm. the people, and maketh his confession. To thee shall I give the keys of the kingdom of heaven. etc. Hierome upon the. 16. of Math. This place, the Bishops and priests not understanding, take unto them some part of the proud looks of the pharisees: thinking themselves able either to condemn the innocent, or to absolve the guilty, whereas in deed, it is not the absolution of the Priest: but the life of the sinner, that is weighed before God. The Bishops, or Priests, neither bindeth the innocent, nor lose the guilty: But according to his office, when he hath heard the diversity of sins, he knoweth who aught to be bound, who aught to be loosed. I will thee not to confess thy sins unto the Priest Chrisostome in his. 2. Homily upon the 50. Psalm. that is thy fellow servant: confess them unto God that may heal them. Here is a place of medicine, and not of judgement: rendering In his. 9 Homily of repentance. not punishment, but remission of sins, open thine offences to God only. I say not unto thee, that thou shouldest bewray thyself In his. 3. Homily upon the 12. to the Hebrews. abroad openly, neither yet accuse thyself before other. But I will that thou obey the Prophet, which saith: show unto the Lord thy way (that is, thy manner of living) therefore confess thy sins before God, confess thy sins before the true judge with prayer, for the wrong that thou haste done, not with thy tongue, but with the memory of thy conscience. And then at the last, believe, that thou mayest get mercy: if thou have them continually in thy mind, thou shalt never keep any evil in thy heart against thy neighbour. It is not now necessary to confess, other being present In a Sermon of conf●●●ion and repentance. which might hear our confessions, let the seeking out of thy sins be in thy thought: let this judgement be without the presence of any body: let only God see the making of thy confession. God which doth not upbraid thee for thy sins, and cast them in thy teeth, but looseth them for thy confession. Confess thy sins that thou be cleansed of them, if thou In his. 2. Homily upon the 50. Psalm. be ashamed to tell any man thy sins, tell them daily in thy soul: I say not unto thee that thou shouldest confess them to thy fellow servant, that he might rebuke thee for them, tell thy sins unto God which healeth them. And if thou do not tell them, is God ignorant of them? will he know them of thee? when thou didst them, he was by, when thou wilt hide them, he knoweth. Thou art not ashamed to sin, and yet art thou ashamed to confess thy sins? tell them in this life, that thou mayest have rest in the life to come. I desire and pray you most dear brethren, confess you In his. 5. Homily of the incomprehensible nature of God. often unto the immortal God, and after that ye have reckoned▪ up your sins, ask forgiveness, and that the godhead will be merciful. I do not lead thee into the common Hall of thy fellow servants, I compelle thee not to open thy trespasses unto men, rehearse thy conscience before God, declare and open thyself, show thy wounds unto the most excellent physician, and ask of him a medicine, show unto him that will upbraid thee of nothing, but will most gently heal thee. Beware thou tell any man thy sins, lest he cast them In his. 4. Sermon of Lazarus. in thy teeth, and revile thee for them: Neither do thou confess thee unto thy fellow servant that he might tell thy faults abroad, but to him which is the lord and master, which also careth for thee, to him that is kind and gentle, and thou showest thy wounds unto him, which is a Physician. God will that thou shouldest tell, not that thou shouldest be punished, but be released and justified. They that have offended fall down flat, with weeping and Sozomenus in his 7. book. & 16. Chapter. lamentations, to the ground, the Bishop cometh to him with tears, and himself likewise falleth down: And the whole multitude of the church is powered over and over with tears. verily I say unto you, whatsoever ye shall bind upon Theophilacte upon the. 18. Chap. of Math. earth. etc. If thou when thou hast a displeasure done unto thee: takest him that hath done thee the displeasure and wrong, as a Publican and an heathen man, he shall even so be in Heaven. But if thou wilt lose him, that is to say, if thou wilt forgive him, he shall be forgiven also in heaven. For, not only those things be loosed which the priests lose: but whatsoever things we (when we be hurt and have wrong done unto us) lose or bind, are also loosed and bound. It appeareth that in the time of S. Hierome (which was Erasmus in his brief exposition upon the Epitaphe of ●…ybiola. 400. years after Christ) secret confession of sins, was not yet ordained: which notwithstanding, was afterwards handsomely, and profitably appointed by the Church, so that it be well used, as well by the Priests, as by the people. But herein certain Divines, not considering advisedly what they say, are much deceived: For, whatsoever the ancient fathers writ of general and open confession, they wrest and draw the same to this privy and secret kind, which is far of an Of Penance the. 1. distinction, Conuer●…mini. other sort. * Peter Lombard 4. sentence. & 18. distinction, Ne●… ideo. God hath given to Priests, power to bind and to lose, that is to say, to declare unto men, that the penitentes be either bound or loosed. Peter Lombarde. 4. Sentence 17. distinction Quid ergo. The sinner is made clean, not by judgement of the Priests: but by the abundance of the heavenly grace. We may safely say, that without confession of the mouth, Beatus Rhenan●… upon the argument of Tertullians' book of repentance. and absolution of the outward pain, sins be forgiven by the contrition and humility of the heart. Tertullian of this privy confession of sins, saith nothing: neither do we read that the same kind of privy confession in old times was ever commanded. Before we open our mouth unto the Priest, that is to Gratian of penance. 1. distinction, convertimini. ●…ais, before we make confession of our sins, the leprosy of our sin is made clean. Confession was appointed by some tradition of the universal In the Gloze of repentance in the. 5. distinc●…, i●… penitentia. Church, then by any authority or commandment of the new or old testament. Perhaps then in the time of saint Ambrose (which was 400. years after Christ) the manner of confession that now is used, was not appointed. In the Gloze▪ the. 1. distinction. De penitentia. In the Church now at this day, the Bishops and Ministers hath authority to discern between good and bad, that those whom they see humble to confess and weep for their Haymo in his Homily upon the feast of Peter & Paul. sins, they may lose them from their sins: Those whom they see to remain and abide in their sins, they may send them away bound: because in the sight of God almighty, they are bound, notwithstanding they have not power, of them that be no Lepers, that is to say, to make the righteous leprous sinners: or else should make of sinners righteous men▪ without confessing and repenting their sins. Whatsoever thou bind on earth. etc. That is, by thy sentence in earth, I shall confirm it in heaven. The bishops bindeth men when he separateth them from the society of the Church, and keep him from receiving the body and blood of christ: He looseth them when as after repentance made, receiveth him again into the fellowship of the congregation, and admit him to the lords table. ¶ The. xx. Chapter. ¶ The Apostles received the Keys as far forth as Peter, and are equal with him in authority. Verily, verily, I say unto you, what soever ye Math. 1●…. 1●…. bind on earth, shall be bound in heaven: and what ye lose in earth, shall be loosed in heaven. And he said unto them, go ye into all the Mark. 14. 1●…. world, and preach the gospel to every creature. And there arose a strife among them, which of them should Luke. 22. 24. seem to be the greatest. The Kings of the Gentiles, reign over them, and they 25. that bear rule over them, are called gracious lords. But ye shall not be so: but let the greatest among you, be as 26. the lest: and the chiefest, as he that serveth. Whosoevers sins ye remit, they are remitted unto john. 20. 23. them: and whosoevers sins ye retain, they are retained. Thou art Peter, and upon this Rock I will build my Math. 16. 18. Church: and the gates of Hell shall not overcome it. Feed the flock of God. etc. 1. Peter. 5. 2. Not as though ye were Lords over God's heritage, but 3. that ye may be ensamples to the flock. To thee I will give the keys of the kingdom of heaven. etc. ¶ The Doctors. THis saying, to thee I will give the Keys of the Origene in his 1. treatise upon Matth. kingdom of heaven, is common to the rest of the Apostles: and the words that follow, as spoken unto Peter, are common unto all. Shall we dare to say, that the Gates of Hell shall not overcome only Peter? And that the same gates shall prevail against all other the Apostles. If we speak the same, that Peter spoke, we are made Peter, and unto us it shall be said, thou art Peter. For he●… is the Rock, that is the disciple of Christ. If thou think that the whole Church was builded only upon Peter: what wilt thou then say of john the son of Thunder, and of every of the Apostles? And I will give to thee the keys of the kingdom of heaven. Cyprian of the simplicity of Prelates. etc. In the person of one man, the Lord did give the keys unto all the Apostles, for to signify the unity of them all. For, truly the other Apostles were even the same that Peter was, they were endued with like fellowship of honour and power. But he did begin with unity, that is to say, with one, that thereby it might be signified that there is but one church of Christ. Christ gave to all his Apostles, like and equal power and authority. Notwithstanding we be many shepherds, yet we feed In his. 3. book and. 13. Epist. but one flock: And we are all bound to gather up, and to nourish all the sheep, that Christ hath won with his blood and passion. Peter neither revenged himself, nor took any thing To 〈◊〉. proudly upon him, as to say, that he had the primacy, or that others that were but Novices, and aftercomers aught to be obedient unto him. Our lord said unto Peter, feed my sheep, which sheep Ambrose of the dignity of Priesthood. 2. Chap. and flock not only Peter then received, but he receiveth the same together with us: And all we have received the same together with him. Ye will say: the Church is founded upon Peter, notwithstanding, Hierom in his 1. book against iovinianus. in another place the same thing is done upon all the Apostles: And all receive the keys of the kingdom of heaven, and the strength of the Church is founded equally upon them all. Let Bishops understand, that they are above the Priests Upon the Eipistle to Titus the. 1. Chap. rather of custom, then of any truth or right of Christ's institution: And that they aught to rule the Church altogether. What doth a Bishop, saving only the ordering of Ministers, To Euagrius. but a Priest may do the same? Neither may we think that the Church of Rome is one, and the Church of all the world beside another▪ France, England, Aphrica, Persia, Levant, India, and all the barbarous nations, worship one Christ, and keep one rule of the truth. If we seek for authority, the whole world is greater than the City of Rome, wheresoever there be a Bishop, be it at Eugubium, be it at Rome, be it at Constantinople, be it at Rhegium, be it at Alexandria, be it at Tanaies', they are all of one worthiness, they are all of one Bishopprike. The power of the richesse, and the baseness of poverty maketh not a Bishop either higher or ●…wer, for they are all the Apostles successors, what bring you me the custom of Rome, being but one City? The Lord shall take away the name of vain glory, and Upon the Prophet Sophony the. 1. Chap. of feigned wondering which are in the Church: yea, he shall take away both the names of those priests and the Priests withal, which vaunt theimselues in the dignity of Bishopprike and Priesthood, but not in labour. And to thee shall I give the keys of heaven. etc. The Bishops Upon the 1●…. Chap. o●…▪ ●…ath. and Priests not understanding this place, have taken unto them some thing of the arrogant pride of the pharisees, in so much that they believe that they may condemn innocentes, and quite and lose them that be guilty. This is the only blessed Rock of faith, that Peter confessed Hylla. his in. 6. book of the Trinity. with his mouth. Christ said unto Peter, lovest thou me? feed my sheep. Basile in his book of a solitary life the 23. Chapter. And in like sort unto all Pastors and Doctors he gave the same power: A token whereof is this, that all others bind and lose equally, as well as Peter. When they were all asked, Peter alone doth make an answer, Augustine in his. 124. treatise upon john. and it is said unto him: and I will give thee the keys of heaven, although he alone had received authority to bind and to lose, whereas he had spoken that for them all, and received this (as bearing in himself the person of unity. If there were not a mystery of the Church in Peter, the In his. 50. treatise upon john. Lord would not have said, I will give to thee the keys of heaven: if this was said only to Peter, than the Church hath them not, if the Church hath them, than when he received the keys, he signified the whole Church. In the person of Peter the good Church is signified: In the person of judas, the cursed and evil Church is signified. Thou art Peter, and upon this Rock which thou confessest: In his. 13. Sermon upon Math. of the words the of Lord. upon this Rock which thou acknowledgest, saying: thou art Christ the son of the living God, I will build my church, that is, upon myself being the son of the living God. I will buide my church. I will build thee upon me, and not me upon thee: for, men willing to build upon men, said, I am of Paul, I am of a Apollo, and I hold of Cephas side, which is Peter: But others that would not build upon Peter, but upon the Rock, said, I hold of Christ. The words of Christ, lovest thou me? feed my sheep: In his book of the troubles of the Christians the 3. Chap. when they are spoken unto Peter, they are spoken unto all Priests and Ministers. Therefore wretched men, while in Peter they understand In the same book. 31. chap. not Christ that is the Rock, and while they will not believe that the keys of the kingdom of heaven are given unto the Church, they have quite lost the keys out of their hands. Did Christ pray but for Peter, and not for james and In his. 1. book of his questions upon the old and new Testament the 75. question. john? it is manifest and clear that all they were meant in Peter: because in another place he saith: O father, I pray for them whom thou hast given me: And I will where that I am they may be with me. The key is the knowledge of the word of the scriptures, Chrisostome in his. 44. homily upon the 23. of Math. whereby the Gate of the truth is opened unto men. And the keepers of the keys, are the Ministers, unto whom charge is given to expound and declare the Scriptures. Paul had no manner of lack of Peter: nor stood in need Upon the Epistle to the Gal. 2. Chapter of his voice or allowance: but in honour was his fellow. For I will here say no more. Every Christian man that receiveth the word of Peter, In his. 33. Homily upon Mathewe. is made Peter's Chair: and saint Peter resteth in him. The office of a Bishop is a 'bove the office of a Priest after August in his ●…9. Epistle. the names of honour, which the custom of the Church hath now obtained. A priest and a Bishop are both one thing: And before that Hierome upon the Epistle to Titus. 1. Chap. by the enflaming of the devil, parts were taken in religion, and these words were uttered among the people: I hold of Paul, I hold of Apollo, I hold of Peter: the churches were governed by the common advise of the Priests. The titles, and dignities, and rights of honour given to Nicephorus i●… his 12. book & 13. Chapter. the Bishop of Rome, and to the bishop of Constantinople, are one and equal. This communication doth gender & import some higher Cyrill in his 12. book vpo●… john, the. 64▪ Chapter. matter, for because Peter being ennobled of Christ himself, with the name of the Apostleship with other, did thrice deny Christ in the time of his passion. Now by right is required of him, three confessions of his love: that the three denialles might be countervailed and recompensed with equal number of confessing. So that, that is committed in words, is cured with words: Christ asked of him whether he loved him more than another? for he which experted greater clemency of the lord towards him: aught of right to be affected with greater love. For although generally all the disciples were stricken with great fear, when the Lord was betrayed: yet the fault of Peter was greater, which denied Christ in so short a tyme. Because therefore he obtained remission of sins by greater clemency of the Saviour: great love of right is required of him. For he to whom more is forgiven, aught more to love. Therefore, by the three confessions of Peter, the crime of the three denials was made void, and put away. And where Christ said, feed my sheep, renewed that dignity of the Apostleship by humane infirmity, he should seem to be abased and made weak. For this, as I judge, Peter received this commandment Bernarde of the resurrection of our Lord, in his first Sermon. of the lord, thrice to feed his flock, feed (saith he) with thy mind: feed with thy mouth: feed with thy work: feed thou with prayer of thy mind: with exhortation of the word, and with example of exhibition. Hierome seemeth to match all Bishops together, as if Erasmus in his brief exposition upon the Epistle to Euagrius. they were all equally the Apostles successors. And he thinketh not any bishop to be less than other, for that he is poorer, or greater than other, or for that he is richer. For he maketh the Bishop of Eugubium equal with the Bishop of Rome. And farther, he thinketh that a bishop is no better than any priest, saving that the Bishop hath authority to order Ministers. I marvel of some men, which do wrist this place (upon In his Annotations upon the 16. of Matth. this Rock I will build my Church) to the Bishop of Rome, sith it is meant, not upon Peter: but upon all christian people. None of my predecessors Bishops of Rome, ever consented Gregory in his 4. book. and 3●…. & 36. Epistle. to use this ungodly name. No Bishop of Rome ever took upon him this name of singularity: we the Bishops of Rome, will not receive this honour being offered unto us. What answer wilt thou make unto Christ (meaning In the. 3●…. Epistle of the same book. john the Bishop of Constantinople, the first usurper of that title) the head of the universal church, when thou shalt be examined at the last judgement, that thus goest about by the name of universal Bishop, to make all his members subject unto thee? Your holiness (that is, Eulogius the Patriarch of Alexandria) In the. ●…0. Epistle o●…●…e same book. saith thus unto me: as you have commanded: have away this word, commanding from my hearing. I beseech you, I command you not: but that I took to be the best, I thought good to she we you. I speak it boldly, whosoever calleth himself universal Bishop, or desireth so to be called, is in his pride the forerunner of Antichrist: because in his pride he setteth himself before others. Behold even the title of your letter (meaning Eulogius) In his. 7. book and. 30. Epist. ye have written the proud posy, naming me the universal Pope: notwithstanding I have forbidden it, I beseech your holiness to do so no more: for whatsoever is given unto any other above reason, the same is taken from yourselves. The power of binding and losing, notwithstanding it Beda upon the 16. of math. what do men say that I am, in his homily. seem to be given only unto Peter: yet without all doubt we must understand, that it was given also to the rest of the Apostles. Thou art Peter, and upon this Rock which thou haste Upon the. 1. to the Corin. the 1. Chapter. confessed: upon this Rock which thou hast known, saying, Thou art Christ the son of the living God, will I build my church, that is to say, I will build my church upon myself, being the son of God. I will build thee upon me: & not me upon thee. For men being desirous to be builded upon men, did say: I hold of Paul: some, I hold of Apollo: and other, I hold of Cephas (the same is Peter) but other that would not be builded upon Peter, but upon the Rock, did say: I hold of Christ. We decree, that the See of Constantinople shall have The counsel of constantinople. 2. Chap. 36. Rights and privileges equally with the See of old Rome. Whosoever desireth primacy in earth, in heaven he shall find confusion: neither shall he be accounted among the servants Chrisostome, the. 40. distinction. Quicunque. of Christ, that will once entreat of primacy. Because thou hast professed me truly, to be the son of the living God: upon this Rock, that is, upon me whom thou Haymo in his Homily upon the feast of Peter and Paul. confessest to be the son of the living God: I will build my church. To thee will I give the Keys of the kingdom of heaven: by the keys we must understand, knowledge, and power, to discern between good and bad, that those whom thou seest to abide in the true faith, thou shalt judge them worthy of Heaven▪ those whom thou seest depart from the truth, thou shalt judge them worthy of hell fire. This authority the Lord gave, not only unto Peter, but also to all the Apostles: because Peter expressed the faith of all the Apostles, saying, thou art christ, the son of the living God. So that, that the Lord said unto Peter, he said unto all his Apostles, as it appeareth in john, whose sins ye remit, they are remitted. etc. The Bishop of Rome himself may not be called the universal Gratian in the 99 distinction. Prime sedis. Bishop. Pope Bonifacius the third obtained of the Emperor Phocas (that Rome should be called the head of all churches) but Platina of Bonifacius. 3. with great contention and much a do. It was decreed in the counsel of nice, that in Alexandria, Ruffinus in his. 1. book and 6. Chap. of the history of the Church. and in Rome, the old custom should be kept: that the Bishop of Alexandria should rule over Egipte: And the Bishop of Rome, over the church of his Suburbs. That it may the more plainly appear that the Pope hath Nilus' in his book of the supremacy of the Bishops of Rome. no government over all other Bishops, read the sixth Canon of the council of nice: there it is expressedly commanded, that the Bishop of Alexandria, shall have the rule over certain churches: And the Bishop of Rome over certain: And the Bishop of Antioch likewise over certain. And that it be not lawful for any one of them to invade an others jurisdiction, if any one not contented with his own, crave dominion over others, he aught to be called a breaker of the customs, and also of the holy Canons. Seeing there be certain countries appointed out for the Bishop of Rome: Certain for the Bishop of Alexandria▪ And certain for the Bishop of Constantinople: they are now no more subject unto him, than he unto them. The Pope is the greatest Bishop: although not in virtue, Codrus 〈◊〉 in his. 1. Sermon. yet at lest in money. ¶ The. xxj. Chapter. ¶ Against praying for the dead. WHile the child was yet a live, I fasted and 2. Sam. 12. 22. wept: for I said, who can tell whether God will have mercy on me, that the child may live? But now being dead, wherefore should 23. I now fast? can I bring him again any more? I shall go to him, but he shall not return to me. A man can by no means redeem his brother: he can not Psalm. 4●…. 7. give his ransom to God. So precious is the redemption of their souls, and the continuance 8. for ever. The dead know nothing at all: neither have they any Eccle. 9 ●…. more reward: for their remembrance is forgotten. And they have no more portion for ever, in all that is done 6. under the Sun. All that thine hand shall find to do, do it with all thy 10. power, for there is neither work, nor invention, nor knowledge, nor wisdom in the grave whither thou goest. And the foolish Uirgines said to the wise: give us of our Math. 25. ●…. Oil, for our Lamps are out. But the wise answered saying, we fear lest there will 9 not be enough for us and you, but go ye rather to them that cell, and buy for yourselves. What shall it profit a man, though he should win the Mark. 8. 36. whole world, if he lose his soul? Or what shall a man give for recompense of his soul? 37. Then Dives said, I pray thee therefore Father, that thou Luke. 16. 27. He saith not that they should pray, or cause Masses, or diriges to be done for him. wouldst send him to my Father's house (for I have five brethren) that he may testify unto them, lest they also come into this place of torment. I would (not brethren) have you ignorant concerning them which are a sleep, that ye sorrow not even as other which have no hope. 1. Thes▪ 4. 13. For if we believe that jesus is dead, and is risen, even so 14. them which sleep in jesus will God bring with him. Wherefore, comfort yourselves one an other with these 18. words. ¶ The Doctors. MY Dove, come unto the herbour of the Rock, Epiphanius in his. 2. book & 1. Homily against heresies, the. 50. heresy, upon the Ballets or Canticles of Solomon, 2. that toucheth the wall, unto the benignity and goodness of Christ, and unto the mercy of the lord. The same is the herbour of the Rock, the herbour of faith, of hope, and of the truth touching the wall, or which toucheth the wall, that is to say, a fore the gate be shut, a fore the King being within the walls, will receive no more, after our departing hence, after the death when the gates touch no more the wall, but are shut up, so that we be no more able to amend: There is neither fasting, nor alms deeds, nor repentance, nor righteousness, nor good, nor evil, that can either profit or hurt after our death. For there the Lazarus cometh not unto the rich, nor the Rich unto Lazarus: the rich receiveth not the thing that he doth ask, though he doth ask it with earnest prayers of the merciful Abraham, for the Garners and Sollors be made fast, the time is accomplished and passed, the battle is fought, and the place thereof empty and void, the Crowns are given: they that have fought are at rest, they that have not prevented or come before, are gone, they that have not fought, be no more there, and they that have been overcome are driven out. For all things are plainly consummated and ended, by and by after the departing out of this world: but whiles they be yet all in the conflict or battle, there is a rising again, after the fall, there is yet hope, there is a medicine and confession. And although these things be not in all men most perfect, yet the salvation of other is not without hope. Seeing that we know that our brethren which be delivered Cyprian in his 〈◊〉 of mortality. out of this world, by the hand and calling of the lord, are not lost: but sent before, we must not here take on us black gowns, sith that they have already there put on white garments, we must not give occasion unto the paynims, that they may deservingly and by good right blame us, or lay to our charge, that we do lament and be wail them as perished and lost: whom we do affirm to live with God. And so reprove with the testimony of our heart and breast the same faith, that we do profess and set forth by our communication and talk. When we be once departed out of this life, there is no more In his first treatise against Demetriu●…. place of repentance, there is no more effect or working of satisfaction: life is here either lost or won: everlasting salvation is here provided for, by the due worshipping of God, and the fruits of faith. Then he shall be without the fruit of repentance, and grief of pain: in vain shall weeping be, and prayer shall be of no force nor effect. Therefore all these things, that is to wit, the looking Augustine in his first book. and. 12. Chap. of the City of God. unto the Corpse, or caring for it, the condition of the burying, and the pomp of the Funerals, are rather for the comfort of the living, then for the aid and help of the dead. If costly and precious burying doth profit the ungodly: vile burying or none at all shall hurt and hinder the godly. The multitude of Servants did in the sight of men, make excellent and gorgeous Funerals unto that rich man that was all clothed in Purple: but the ministery of Angels made much more excellent and noble Funeral in the sight of God, unto the poor silly creature that was full of scabs, pocks, and sores, for they did not lay him in a Tomb of Marble, but did carry him into the bosom of Abraham. We know that in this world, we can be helped one of a Hierome in his. 13. question and. 2. Chap. nother, either with prayers, or with counsel: but after we be come once before the judgement seat of Christ: neither job, nor Daniel, nor Noah, be able to pray for any body, but every man shall bear his own burden. When thou dost hear that our Lord did rise again naked, Chrisostome in his. 〈◊〉 Homily upon the 20. of john. cease I pray thee, from the mad expense of the burying. What meaneth this superfluity and unprofitable dispense, which unto them that make it, bringeth hurt, and no profit unto the dead, but rather harm? We do bid and command, that they which depart The counsel of Toledo. 3. cap. 22. 23. qu. 2. chap. Qui diui. out of this life, by the divine calling of the Lord, be carried forth to their Graves, only with Psalms. For, we do altogether forbidden the same prayer of funerals, that they be wont to sing commonly for the dead. He that prayeth for a Martyr: doth wrong unto the Martyr. Sentence. 4. distinction. 45. Neque. ¶ The. xxij. Chapter. ¶ Against Purgatory and Pardons. COme and now let us reason together, saith Esaie. 1. 18. the Lord, though your sins were as Crimson, they shall be made white as Snow, though they were read like Scarlet, they shall be as well. No man understandeth that the righteous Chap. 57 1. is taken away from the evil to come. Peace shall come: they shall rest in their beds, every 2. one that walketh before him. I, even I, am he that putteth away thine iniquities, for Chap. 43. 25. mine own sake, and will not remember thy sins. purge me with Isope, and I shall be clean: wash me, Psal. 51. 7. and I shall be whiter than Snow. As high as the heaven is above the earth, so great is his Psal. 103. 11. mercy toward them that fear him. As far as the East is from the West, so far hath he removed 12. our sins from us. When the wicked turneth away from his wickedness Ezechi. 1●…. 27. that he hath committed, and doth that which is lawful and right, he shall save his soul alive. Because he considereth, and turneth away from all his 28. transgressions that he hath committed, he shall surely live, and shall not die. I will redeem them from the power of the Grave: I will Hosea. 13. 1●…. deliver them from death: O death, I will be thy death: O grave, I will be thy destruction: repentance is hid from mine eyes. The living know that they shall die, but the dead know Eccle. 9 5. nothing at all: neither have they any more reward, for their remembrance is forgotten. Also their love, and their hatred, and their envy is now 6. perished, and they have no more portion for ever, in all that is done under the Sun. And if the Tree doth fall toward the South, or toward Chap. 11. 3. the North, in the place that the Tree falleth, there shall it be. The Souls of the righteous are in the hand of God, and wisdom. 3. ●…. no torment shall touch them. In the sight of the unwise they appeared to die, and their 2. end was thought grievous. And their departing from us, destruction, but they are in 3. peace. Defraud not thyself of the good day, and let not the portion Eccle. 14. 14. of the good desires overpass thee. Give and take & sanctify thy soul, work thou righteousness 16. before thy death, for in the hell there is no meat to find. Command therefore that I may be dissolved out of this Toby. 3. 6. distress, and go into the everlasting place. Enter in at the streicte Gate: for it is the wide gate, and Math. 7. 13. br●…ade way that leadeth to destruction. Because the Gate is streicte and the way narrow, that 14. leadeth unto life, and few there be that find it. He that blasphemeth against the holy ghost, shall never Mark. 3. 29. have forgiveness, but is culpable of eternal damnation. And these shall go into everlasting pain, and the righteous Math. 25. 46. into life everlasting. And being in Hell torments, he lift up his eyes, and saw Luke. 16. 23. Abraham a far of, and Lazarus in his bosom. Besides all this, between you and us there is a great 26. Gulf set, so that they which would go from hence to you, can not, neither can they come from thence to us. And he said unto jesus, Lord remember me, when thou Chap. 〈◊〉. 42. comest into thy kingdom. Then jesus said unto him, verily I say unto thee, to day 43. shalt thou be with me in Paradise. And jesus cried with a loud voice, and said, father into 46. thy hands I commend my spirit, and when he had thus said, he gave up the ghost. He that believeth in him, shall not be condemned: but he john. 3. 1●…. that believeth not, is condemned already, because he believeth not in the name of the only begotten son of God. He that believeth in the son, hath everlasting life, and 36. he that obeyeth not the son, shall not see life, but the wrath of God abideth on him. verily verily, I say unto you, he that heareth my words, Chap. 5. 24. and believeth in him that sent me, hath everlasting life, and shall not come into condemnation, but hath passed from death to life. They shall come forth that have done good, unto the resurrection 29. of life: but they that have done evil, unto the resurrection of condemnation. Father, I will that they which thou hast given me, be Chap. 17. 24. with me even where I am, that they may behold my glory which thou haste given me: for thou lovest me before the foundation of the world. And they stoned Stephen, who called on God, and said, lord Acts. 7. 59 jesus, receive my spirit. Now there is no damnation to them that are in Christ Rom. 8. 1. jesus, which walk not after the flesh, but after the spirit. While we have therefore time, let us do good unto all men. Galath. 6. 10. Christ is to me both in life and in death advantage. Philip. 1. 21. Desiring to be loosed and to be with Christ which is best 22. of all. I would not brethren, have you ignorant, concerning 1. Thess. 4. 13. them which are a sleep, that ye sorrow not, even as other which have no hope. I have fought the good fight, and have finished my course, I 2. Timo. 4. 7. have kept the faith. From henceforth is laid up for me the crown of righteousness, 8. and not to me only, but unto all them also that love his appearing. How much more the blood of Christ, which through the Hebre. 9 14. eternal spirit offered himself without spot to God, to purge your consciences from dead works, to serve the living God. It is appointed unto men, that they shall once die, and after 27. that cometh the judgement. The blood of jesus Christ his son, purgeth us from all 1. john. 1. 7. our sins. I hard a voice from heaven, saying unto me, writ: Blessed Revel. 14. 13. are the dead which hereafter die in the Lord, e●…en so saith the spirit: for they rest from their labours, and their works follow them. ¶ The Doctors. Always reason requireth, that whiles we have Ignatius in hi●… 6. Epistle. space and time, should amend and correct our faults, whiles in this life we have occasion given of repentance, for it is truly said, after death there is no place, nor time to confess our sins. Thy blood, O Lord seeketh no revenge: thy blood washeth Cyprian of Christ's passion. our sins, and pardoneth our trespasses. After we be once departed out of this life, there is no more In his first treatise againt Demetrian. place of repentance, there is no more effect or working of satisfaction, life is here either lost or won: everlasting salvation is here provided for, by the due worshipping of God, and the fruits of faith. No man is letted either by sins, or by years to come to the obtaining of salvation, as long as a man is yet abiding or remaining in this world, no repentance is to late. The Gate is open unto pardon and forgiveness, and they that seek the truth, shall have an easy access unto it. Although thou doest at thy very departing out of this world, and going down of this temporal life, pray unto god for thy sins, who is the true and only God, calling upon him with a faithful confession and acknowledging both of thine offences, and of his truth: thus confessing and believing, thou haste free pardon and forgiveness, given and granted unto thee, of the mere goodness and mercy of God. And in the very death, even as soon as thou hast given up thy ghost, thou passest unto immortality. In that very moment of time: even when the soul is ready In his sermon of the lords Supper. to depart away from the body, is even at the lips of the party to yield up the spirit, the goodness of our most merciful God refuseth not repentance. And whatsoever is truly done, is never to late doen. He that here in this life, receiveth not remission of sins, Ambrose of good death. shall not be there (in the life to come.) David as a Pilgrim and stranger, made haste unto the In the. 2. chap. of the same book. common country of all saints, desiring for the filthy infection of his tarrying here, to have his sins forgiven unto him afore he should go out of this life. For he that doth not receive here forgiveness of his sins, shall not be there, but he shall not be there that cannot come unto life everlasting. For, life everlasting is the remission and forgiveness of sins. Him shall the day of the Lord find unprovided, whom Augustine in his. 80. Epistle. the last day of this life findeth unprovided. Until thou pay the last Farthing: I marvel, but that In his first book of the L. Sermon in the mount. he meaneth that pain, which is called everlasting. What means this is, and what sins these be, which so let a man from coming unto the kingdom of God, that they In his. 21. book and. 27. Chap. of the City of God. may notwithstanding obtain pardon by the merits of holy friends, it is very hard to find: and very dangerous to determine. Certainly I myself, notwithstanding great study and travel taken in that behalf, could never attain to the knowledge of it. The souls of the godly being separated from their bodies, In his. 13. book and▪ ●…. Chap. of the city of god. are in rest: and the souls of the ungodly do suffer punishment, until the bodies of those do rise again unto life everlasting, and the bodies of those unto eternal death, which is also called the second death. Let only the price of the blood of my lord, avail me unto In his book upon 〈◊〉. 25. Psalm. the perfection of my delivery. Whensoever any man turneth himself unto GOD, all In his. 59 Sermon of the▪ words of the Lord. things utterly are forgiven him, let no man be doubtful, lest any thing happily be not forgiven. Be ye followers of me as I am of Christ? etc. he never dared to say, be ye justified of me, as I am of Christ: for no man is In his. 1. book and. 14. Chap. of remission of sins, just, but Christ justifying: whosoever is so bold to say, I do justify thee, it followeth also that he should say, I believe in thee, which aught to be done to none of the holy ones: but to the holiest of all. The first place the catholic faith, by God's authority believeth In his. 5. book Hipognostichon. to be the kingdom of heaven: from whence whosoever is not baptised, is excluded. The second place, the same catholic faith believeth to be hell, where all Runagates, and whosoever is without the faith of Christ, shall taste everlasting punishment. As for any third place, we utterly know none, neither shall we find in the holy Scriptures that there is any such. In his. 80. Epistle to Hesichius. In what state his own last day shall find each man, in the same state the last day of the world shall find him: for such as every man in the same day shall die: even such in that day In the. 11. Homily in the apocalypse. shall he be judged. Who so in this life shall not please God, shall not in the life To Peter the Deacon. 3. Cap. In his. 49. treatise upon john. to come have repentance for his sins: but pardon in the sight of God he shall not find, for although there shall be the prick of repentance, yet there shall be no amendment of the wil Every man shall die with his own cause, and rise again with his own cause. In his. 18. Sermon of the words of the Apostle. There be two habitations or dwelling places: the one in the fire everlasting: and the other in the kingdom that never shall have end. There is none other place to correct our manners and conditions, In his. 54. Epistle to Macidonius. but only in this life: for after this life, every man shall have that, that he hath purchased unto himself here in this world. The victory is gotten in his name, that hath taken man upon In his. x. book and. xxii. chap. of the ●…ie of God. him, and hath lived without sin, that in him, and through him, being the Priest and the sacrifice, remission and forgiveness of sins should be obtained and given, that is to say, by the mediator of GOD and man, that man jesus christ, by whom the purging of our sins being made, we are reconciled unto god. For, men be not separated from God, but by sins, whereof the purging is not made, or which are not purged in this life by our own virtue and strength, but by the mercy of god: by his pardon and clemeneie, and not by our own power. For, the same small virtue and strength, that is called ours, is granted and given unto us by his goodness. My brethren, we have jesus Christ the righteous, our advocate In his. 1 treatise upon the Epistle of john with the father, he is the propitiation or pardon for our sins, he that held this, never made heresy: He that held this, never made Schism: For, whereof do Schisms come? Hereof they come, when men say, we are righteous: we do make holy the unholy: we do justify the wicked: we do pray, we do obtain. O vanity, selling vanity, to them that will hear vanity: In his book of 50. Homilies, the. 63. Homily. and vain are they that will believe it. Thou shalt not go thenee, until thou have paid the last farthing: Christ's meaning is, that he shall never come out: Hierom in his 1. book and. 1. Chap. upon the lamentation of jerimie. for that he must ever more pay the last farthing, whiles he suffereth everlasting punishment for his sins committed in this world. He that doth not obtain forgiveness of his sins whiles In his book upon the. 95. of Esaie. he yet liveth in the body, doth perish to God, and ceaseth to be, but he doth remain or abide to himself, unto everlasting torments. The dead hath no part in this world, nor in any work In his book upon the. 9 of Ecclesiastes. under the Sun. etc. The dead can add nothing unto that, which they have taken with them out of this life, for, they can neither do good, nor sin, neither increase in virtue, nor vice. A sinner yet living may be better, than a righteous man that is dead, if he will follow his virtues. And wherefore? for they that be alive, may for fear of death do yet good deeds: but they that be dead, are able to add nothing unto that, which they have once borne away out of this life with them. The thief on the Cross needed not so much as one day, to Chrisostome in his. 27. Homily upon Genesis. repent himself: what speak I of one day? Not, he needed not one hour: So great is the mercy of God towards us. This thing only I require of a sinner (saith God) that he In his. 44. homily upon Genesis. confess his sins, and leave the same: afterward I lay no more punishment upon his sins. Prepare thy works against the end, make thyself ready In his. 2. Sermon of Lazarus. to the way: If thou hast taken away any thing from any man, restore it again, and say with Zacheus: if I have taken away any thing from any man, I do give it him again fourfold: if thou be made an enemy to any man, be reconciled unto him again, before ye come before the judge. Pay all thy debts here, that thou mayest without any fear or trouble of conscience see that dreadful judgement seat: whiles we be yet here we have a godly hope: but as soon as we be once departed hence, it lieth no more in us for to repent, nor for to wash away our sins. This is a plain and a manifest doctrine of Lazarus and justinus. Q. 60. to Orthodosius. Dives, by which is taught, that after the departing of the soul from the body, men cannot by any means, or provisions, or by any policies, bring profit or commodity to them. It is most certain, that the souls of the righteous, being Gregory in his 4. book of dialoges and. 25. Chapter. loosed from the flesh, are received into the heavenly seats. And that the very truth itself testifieth, saying, where the Corpse is, there the Eagles will resort. Olimpiodo●…us in the. 9 Chapter of Ecclesiastes. In what place, or state soever a man shall be found when he dieth: in the same state and degree, he shall remain for ever. De. B. Philogonio. I will stand bound in God's behalf, if any of us forsake his sins, with all his heart, and make true promise unto God, that he will no more return unto them, that then God shall require nothing else unto satisfaction. No Catholiqueman now doubteth of purgatory: whereof Polidorus of the inventions of things, in his. 8. book and. 1. ●…hap. notwithstanding, among the ancient fathers there is either no mention at all, or very seldom, yea, even until this day the Grecians believe it not: for, as long as there was no care for purgatory, no man sought after Pardons. Pardons are not known unto us by the authority of Sylvester Prierias in his book against Luther the Scriptures: but by the authority of the Church of Rome, and of the Popes, which is greater than the authority of the Scriptures (O blasphemous mouth so to say.) Thus I answer: It cannot well appear from whom Roffensis in his book against Luther. Pardons first begun. Among the old Doctors, and Fathers of the Church, there was either no talk at all, or very little talk of purgatory: but as long as purgatory was not cared for, there was no man that sought for Pardons. For the whole price of Pardons hangeth of purgatory, take away purgatory, and what shall we need of Pardons? Pardons began, when folk were a little affrayed with the pains of purgatory. Of Pardons little may be said of certainty: for the Scripture john. Mayor upon the. 4. Sent. and. 20. distinction Quest. 2. expressly saith nothing of them, touching that Christ said unto Peter: unto thee will I give the keys. etc. We must understand this authority with a corn of Salt: (therefore certain of the Pope's Pardons that promise' twenty thousand years, are foolish, and superstitious.) There is nothing in the Scriptures less opened, or Alphonsus de Castro, in his 8. book of pardon. whereof the old learned Fathers have less written, than Pardons▪ of Pardons there is no mention. In many of their books, there are contained so many days In the Triparte work, that is joined with the Counsel of Lateran, the. 3. book &. 8. cap. Bernarde of Clunyce in Sa●…yra. and years of Pardon, that good men marvel that they could ever come out: by the consent, either of the Pope, or of any other good man. Rome giveth all things to them, that give all things: all things at Rome will pass for money. The devising of Pardons, is a Godly guile, a hurtless deceit, to the intent that by a devout kind of error, the people may be drawn to Godliness. amongs us in Rome, Churches, Priests, Altars, Masses, Veselus' a School Doctor. Crowns, Fire, Incense, Prayers, and Heaven are set to Baptista Mantuanus. sale: yea, God himself amongs us may be had for money. The Pope's Canons seem not now, to guide men's lives: Budaeus in Pandec●…s. but if I may so say, they serve rather to make a bank and to get money. Rome our mother is become an harlot, and for money, and Thomas Becket in his Epistle to the. B. of Menze. reward, layeth herself to sale. If Caput come of capio, which signifieth to take: then may Rome well be called so, which doth nothing forsake. If you decline capio capis, and to the grounds come. Her B. in. R. Nets are large and can not miss, to catch both all and some. ¶ The. twenty-three. Chapter. ¶ Against Apparitions of Souls, after they depart from the body. IN the sweat of thy face shalt thou Genesis. 3. 19 eat bread, till thou return to the earth: for out of it was thou taken, because thou art dust, and to dust shalt thou return. Let none be found among you, Deut. 18. 10. that maketh his son or his daughter, to go through the fire, or that useth witchcraft, or a regarder of times, or a marker of the flying of Fowls, or a Sorcerer, Or a Charmer, or that counseleth with spirits, or a soothsayer, 11. or that asketh counsel at the dead. Now being dead, wherefore should I fast, can I bring 1. Sam. 12. 23. him again any more? I shall go to him: but he shall not return to me. Are not●…nry days few? let him cease, and leave of from job. 10. 20. me, that I may take a little comfort, Before I go, and shall not return, even to the land of 21. darkness and shadow of death. So man sleepeth and riseth not, for he shall not wake again Chap. 14. 12. nor be raised from his sleep, till the heaven be no more. And he knoweth not if his son shallbe honourable, neither 13. shall he understand concerning them, whether they shall be of low degree. They shall go down into the bottom of the Pit: surely Chap. 17. 19 it shall lie together in the dust. As the Cloud vanisheth and goeth away, so he that goeth Chap. 7. 6. down to the grave, shall come up no more. He shall return no more to his house, neither shall his 10. place know him any more. The days of man are as grass: as a flower of the field, so Psal. 103. 15. flourish ye. For the wind goeth over it, and it is gone, and the place 16. thereof shall know it no more. And when they shall say unto you, inquire at them that Esaie. 8. 19 have a spirit of divination, and at the Soothsayers, which whisper and murmur, should not a people inquire at their God? from the living to the dead? To the law, and to the testimony. etc. 20. A people that provoke me ever unto my face, that sacrificeth Chap. 65. 3. in Gardens, and burneth incense upon Bricks. Which remain among the graves, and lodge in the deserts. 4. etc. Our life is short and tedious: and in the death of a man Wisdom. 2. 1. there is no recovery, neither was any known, that hath returned from the grave. The Souls of the righteous are in the hands of GOD, Chap. 3. 1. and no torment shall touch them. Take no heaviness to heart: drive it away and remember Eccle. 38. 20. the last end. Forget it not: for there is no turning again, thou shalt 21. do him no good, but hurt thyself. Seeing the dead is at rest, let his remembrance rest, and 23. comfort thyself again for him, when his spirit is departed from him. But God said unto him, O fool, this night will they fetch Luke. 12. 20. away thy soul from thee. And he said, nay father Abraham, but if one come unto Chap. 16. 30. them from the dead, they will amend their lives. Then he said unto him, if they hear not Moses, and the 31. Prophets, neither will they be persuaded, though one rise from the dead again. And they stoned Stephen, who called on God and said, Lord Actos. 7. 59 jesus, receive my spirit. And no marvel: for Satan himself is transformed into 2. Cor. 11. 14. an Angel of light. I would not, brethren have you ignorant, concerning 1. Thess. 4. 13. them which are a sleep, that ye sorrow not, even as other which have no hope. And when he was come out of the Ship, there met him incontinently Mark. 5. 2. out of Graves, a man which had an unclean spirit. Who had his abiding among the graves, and no man could 3. bind him, not not with chains. ¶ The Doctors. GOD forbidden, that we should believe, that the soul Tertullian in his book of the soul. of any saint, much less of a Prophet, have been fetched up by the devil, being taught that Satan himself is transformed into an Angel of light, much more into a man of light: and that he shall also affirm himself to be God, and work wonderful signs, for to subvert even the very elect, if it were possible. But although the virtue of god, hath called again certain souls into their bodies, for to teach us that he might do it by his own right: It shall not therefore be communicated, or granted unto the confidence and boldness of Magicians or Sorcerers, and unto the deceiptefulnesse of Dreams and liynges of poets: but when in the examples of the resurrection, the virtue or power of God doth bring again the very souls into their bodies. It is showed with a whole and full truth, and which can be touched and handled, that is a shape or form of verity, or that it is a true, and an unfeigned shape or form: so that thou mayest judge, that all fetching up, and appearing of the dead, without bodies, is mere illusion and deceiptefulnesse. The spirit of Samuel, which the woman Sorcerer raised Augustine to Symplician. 3. question. up to Saul, was not the soul of Samuel, but the devil, which appeared in Samuels likeness, for to deceive Saul. You aught to know this, that every nation asketh counsel Hierome upon the. 8. Chap. of jeremy. at their own Gods, and inquireth of the dead, for the health of the quick: but God hath given you the law for your help. The Soul that is departed from the body, can not wander Chrisostome in his. 29. Homily upon the 8. of Math. in this countries or regions. For, the souls of the righteous are in the hands of God, and also the Souls of the children, for they have not sinned. And that the Souls of sinners are straight ways after their departure, led away, it is made manifest, by the rich man, and Lazarus. But the lord doth also say in another place: this day will they fetch away again thy Soul from thee. Therefore the Soul, after that it is once gone from the body, cannot wander here amongs us, and not without a good cause, for, if they that go in a journey, if they chance to come into some unknown countries, can not tell whither to go, except they have a guide: how much more shall the soul being departed from the body, when she entereth into a life and way that is altogether new unto her, be uncertain and ignorant, whether she may go, except she got a guide: It may be proved by many places of Scripture, that the Souls of the righteous men do not wander here after their death. For Stephen saith: lord receive my spirit: and Paul did desire to be loosed, and to be with Christ. The Scripture also doth say of the Patriarch, and he was laid to his fathers, being dead in good age. And that the souls of sinners can not abide here, neither hear the rich what he saith, mark and weigh what he doth ask and not obtain. If the Souls of men might be conversant here, he would have come hymsef, as his desire was, and certify his brethren of the torments of Hell. By the which place of the Scripture, this is also most manifest and plain, that the souls, after the be gone out of their bodies, are led into a certain place, from whence they come not again at their own will and pleasure, but do tarry there for the dreadful day of judgement. How shall they persuade me, or make me to believe that the souls of unspotted men, do work with them? shall it be, because that thou hast some times hard them, that be possessed with devils, cry out and say, I am the soul of such a one? but this saying doth also proceed and come of the fraud and deceiptefulnes of the Devil. For, it is not the soul of the head that speaketh such things: but the Devil doth feign and counterfaict them, that he may deceive and beguile them that hear. These aught to be taken as old wives Fables, the words ofliers, and fray bugs of children: neither can the soul, being departed from the body, walk in the earth. That thou mayest also abundantly and fully know that In his. 4. Sermon of Dives and Lazarus. the doctrine of the scriptures, and of the Prophets, is of more weight and authority, than if they that be raised again from death, should show any thing: consider this with thyself, that whosoever is dead, is a servant: but whatsoever the scripture doth speak, the lord hath spoken it. Therefore though a dead man should rise again, or an Angel come down from heaven: we must chief and above all things believe the Scriptures. For, the master of the Angels, and the Lord, both of the living and of the dead, hath made them. And if god had known that the dead, being raised again▪ might have profited the living: he that hath done all things for our profit, would not have left the same undone. And if it were, that the dead should often times rise again, men would also despise the same, and set nought by it now adays. Let us not seek to hear those of the dead, that the holy Scriptures do teach us most plainly, lest by the process of time, the devil should have set forth pernicious doctrines, and also lest the word of God, should have come into contempt. For in steed of good spirits, the Devil would have appeared for every trifle unto men, and would have trasformed himself into the souls departed: for to bring every day new revelations, or he should have made as though he had raised some of the dead by false and deceitful iullusions, or he should have turned away some men from the true faith, which would have made folk to believe, that they had been dead and raised up again, and so he would have made them to say, whatsoever it had pleased him. Whereby it should have come to pass, that the holy Scriptures should have been utterly despised, and that men would only have given credit to fuche revelatious as we do see by experience now at this day And so men could not have discerned or known the true revelations of God, from the revelations of the Devil. And therefore, God would not teach us by the dead, but by his holy Scriptures, and by the ministery of living men: of whom also he had us to beware, that they do not set forth unto us one thing for an other, and deceive us. Let julianus show and prove, where the holy Apostles Syrill in his. 10. book against julianus have taught us, that we must lie about the Sepulchr●…s or Graves, and seek for the visions or appearings of the dead, that is to say, dreams. But he can not do it, for he is deceived and sedu●…ed in it, yea, the good man did not perceive nor understand that he did in this thing, rather condemn the abominable superstition of the Greeks, than any superstition that he can find in us. For, neither the jews, nor we after them, following the sacred and holy laws, be wont to inquire and seek for visions by dreams, nor to take pleasure, as little infants with sundry and divers appearings: but contrariwise, we do hate them, that teach such things: for the law of God speaketh of them in Deuteronomy. 13. Chap. after this manner, if there rise among you, a Prophet or a dreamer of dreams, etc. We have then a commandment to withdraw ourselves from dreams: but these things are pleasant and acceptable unto them that serve devils, and seem unto them both great and worthy to be observed with all diligence. It is most certain, that when they gave themselves to serve devils, than they did sleep in the Graves, and went after dreams, and southsaiing, behaving themselves after the manner of Sorcerers. The rude ignorant people thinketh, that men's souls Lactantius in his. 2. book. and. 2. Chap. of his institutions. walk about the Graves, and relics of their bodies. a Theophilacte upon the. 16. of Luke. There be such now a days, which are wont to say: who hath seen what is done in Hell? who ever came to bring us word? But let them hear what Abraham saith: For if we do not believe the scriptures, we would not believe them, neither that should come from hell. The jews have well declared the same: which because that they believed not the Scriptures, would in no wise believe them that were raised again from the dead: but would have slain Lazarus, that was raised again. And although many were raised again from death, after that Christ was crucified: yet did they not let therefore to persecute most cruelly the Apostles afterward. We must not then seek after the dead, for to have instruction by them. For, first and foremost, God doth not by death separate the soul from the body, for to suffer the spirits and souls of the dead to wander here upon earth: but he maketh this separation for to satisfy unto his ordinance, whereby he hath ordained and appointed, that this earthly body, which is of earth and dust, should return into the earth, and into the dust whereof it was taken, and that it should rest in the same, as in his bed, until that day, that he shall make it to rise again, and that he shall fashion and shapen it a new, by the resurrection and glorifying of the same, which he hath promised unto it: for as he hath form and fashioned it by creation: so hath he determined to shapen it again by resurrection. And as he hath appointed of the body, so hath he ordained, that the soul and the spirit that he hath given unto man, and which is partaker of a spiritual substance, should return unto him that hath given it, and that it should go up again unto the place, that is convenient and meet for his nature: As the body goeth down unto the place that it is partaker of. Because of his nature and weight, until the Lord do come again, to unite the soul with the body. And as a man might say, to join heaven with earth, that is to say, the divine and heavenly part, with the humane and earthly part, by the resurrection, which is a new regeneration, and as it were a second creation: as he did in the beginning, by the first creation, when he did join the soul, which is a spiritual substance, with the body that is made of earth. If it had been profitable for the faith, that the dead had oftentimes appeared unto the living, the Lord would have done it often. But now there is nothing so profitable, as the diligent searching out of the scriptures. The Devil can also counterfaict falsely and in out ward appearance, the resurrection of the dead, for to seduce and deceive the ignorant and foolish, and for to sow pernicious and devilish doctrines according to his malice. But they can have no illusions that search the scriptures, as it behoveth, for they be the Candle, which if it shineth and give light once, the thief is taken and manifested. We must then believe the Scriptures, and not care for the raising, or wandering up again of the dead souls. ¶ The. xxiv. Chapter. ¶ Christ is only our mediator and intercessor, to God the father. COme unto me, all that are weary, and laden, Mat. 11. ●…8. and I will ease you. And there was a voice from heaven, saying, Luke. 3. 22. thou art my beloved son, in thee I am pleased. verily, verily, I say unto you, he that entereth john. 10. 1. not in by the door into the sheepfold, but climbeth up an other way, he is a thief and a robber. I am the door: by me if any man enter in, he shall be saved, 9 and shall go in and out, and find pasture. jesus said unto him, I am the way, and the truth, and Chap. 14. 6. the life. No man cometh unto the father but by me, verily, verily, I say unto you: whatsoever ye shall ask the father in Chap. 16. 23. my name, he will give it you. If God be on our ●…ide, who can be against us? Who spared Rom▪ ●… 33, not his own son, but gave him for us all to death, how shall he not with him give us all things also? Who shall condemn? it is Christ which is dead, yea rather, 34. which is risen again, who is also at the right hand of God, and maketh request and intercession for us. Whosoever shall call on the name of the Lord, shall be Chap. 10. 13. saved. Ye are of him in Christ jesus, who of God is made unto 1. Cor. 1. 30. us, wisdom, and righteousness, and sanctification, and redemption. There is one God, and one mediator, between God and 1. Timo. 2. 5. man, which is the man Christ jesus. This man, because he endureth for ever, hath an everlasting Hob. 7. 24. Priesthood. Wherefore he is able also perfectly to save them that come 25 unto God by him, seeing he ever liveth, to make intercession for them. My Babes, these things writ I unto you, that ye sin 1. john. 2. 1. not: And if any man sin, we have an advocate with the father, jesus Christ the just, And he is the reconsiliation for our sins: and not for ours 2. only, but also for the sins of the whole world. ¶ The Doctors. Christ is our mouth whereby we speak unto the father, Ambrose in his book of Isaac and of the soul. our eyes whereby we see the father, our right hand, whereby we offer ourselves unto the father, without whose intercession neither we, nor all the Saints, have aught to do with God. a In his book upon the first Chap. to the Romans. Men through shame, use accustomably every where this miserable excuse, why they neglect to come unto God, saying, that by them we go unto God, as by the noble men we come unto a King. Well said: is there any man so mad, or so unmindful of his health, to give unto a noble man the honour due unto the king only? for that if any in such sort behave themselves, they are justly condemned as guilty of treason. And shall these men not think them guilty, which give the honour of the name of God unto a creature? and forsake their Lord, do worship their fellow servants: as though there were any thing greater than God, to whom a man might do service. For therefore also do we go unto a King by Tribunes and noble men, because the King is also a man, and knoweth not to whom to commit the public weal. But to obtain God's favour, from whom undoubtedly nothing is hidden (for he knoweth what is meet for every man to have) we have no need of an Advocate, or spokesman, but a devout mind. For, wheresoever such a one speaketh unto God, God will answer him. We have all things in Christ, if thou desire to be cured of In his. 4. book upon Luke. thy wounds, he is thy Physician: if thou be grieved with thy sins, he is thy righteousness, if thou lack help, he is thy strength, if thou fear death, he is thy life, if thou be in darkness, he is thy light, if thou wilt go to heaven, he is thy way, if thou seek meat, he is thy nourishment. He being such a man did not say, ye have an Advocate Augustine in his. 1. treatise, upon the Epistle of john. with the father: but if any do sin, we have an Advocate with the father, he said not, ye have me for our Advocate: But brethren we have an Advocate with the father, jesus Christ the righteous, and he is the satisfaction for our sins. He that hath holden this, hath committed no heresy: he that hath holden this, hath committed no Schism. He said not, ye have, neither ye have me, neither said he, ye have Christ: but he put Christ, and not himself, and said, we have, not ye have, he had rather put himself in the number of sinners, that he might have Christ his Advocate, then put himself an Advocate: whereas Christ should be the Advocate. And to be found among the proud men, which shallbe damned. In his enchiridion unto Laurence the. 3 2. Chap. We are reconciled and brought in favour again with god, through Christ which is the mediator, that of enemies we might be made sons. Neither should we be delivered thorough him, as only the In the. 11 9 Cha●…●… the same book. mediator of God and man Christ jesus, if he were not also GOD. But when Adam was made, that is to wit, a right man, he needed no mediator: but when as sins did separate & sunder mankind, far from God, we must be brought in favour again with GOD, by a mediator, and a mean, which was only borne without sin, lived and was slain, unto the rising again of the flesh, and to everlasting life. If thou desirest for the priest, he is above in heaven, where Upon the. 9 4. Psalm. he maketh intercession for thee, which upon the earth died for thee. We are not commanded to go unto the creatures that In his. 3. book of free-will. we may be blessed, or obtain blissfulness: but unto the creator, of whom, if we be otherwise persuaded then the matter is, or then it behoveth, we are deceived, with a most pernicious error. Christian men do pray one for another in their prayers: In his second book and eight Chap. against Parmenian. but he for whom no man doth pray: but he for all men, is the only and true mediator. Is he far from thee, that thou needest to go to some place? Chrisostome in his. 12. Homily of the woman of Canane. God is not shut up in a place, but is always at hand, and he that is not included and sparred up in a place, is holden with faith. For if thou wilt ask a man any thing, thou doest inquire what he doth, and he hearing, pretendeth sleep, or is not at leisure, or surely the servant will not answer. But with God thou needest none of all these: but wheresoever thou art, or callest for help of him, he will hear thee. Thou needest no Porter, no Mediator or goer between, or servant: but say, God have mercy upon me. Tell me O woman, sith that thou art a wicked and a sinful woman, how durst thou go unto him? I know (saith she) what I do: behold the wisdom of the woman, she prayeth not unto james, she entreateth not john, she goeth not unto Peter, she did not getter herself to the company of the Apostles, she sought for no Mediator: but for all these things, she took repentance for her companion, which did fulfil the room and place of an Advocate, and so she did go to the highest fountain. We have no need of Advocates with God, nor of any running In his ●…mily of going forward of the Gospel. or gadding about, for to speak fair unto other. For, although thou be alone, and without any Advocate, and pray unto God by thyself, thou shalt obtain thy petitions. For, God doth not so easily hear us, when other prayeth for us, as when we pray ourselves, although we be full of much evil, and unrighteousness. Thou seest how that Christ denied and put her back, when other men prayed for her: but as soon as she praying, cried for her bone, and gift, he granted it. Christ is made unto thee all things, he is thy table, thy In his. 2. Homily to the people of Antioch. clothing, thy house, thy head, thy root, and thy mouth. a Cyrill in his 11. book. upon john. He put to it (in my name) to show that he was a Mediator, and a granter, and a giver with God: for there is none that can come unto the father, but through the son: by whom we have leading to the father in spirit, as it is written, therefore he calleth himself the haven, and the way, for he saith, no man cometh unto the father, but thorough me. We must pray in the name of our Saviour, if we will be In his cook upon the. 1. of Esaie. hard of the father. The son of God prayeth for us, prayeth in us, & is prayed Beda upon the Epistle to the Ephe. 2. Chap. of us: he prayeth for us as an Advocate, and everlasting priest, he prayeth in us, as our head, he is prayed of us, as our God. ¶ The. xxv. Chapter. ¶ Against praying to Saints. THy righteousness is like the mighty Mountains, Psalm. 36. 6. thy judgements, are like a great deep thou Lord dost save man, and beast. The lord is near unto all that call upon him: Psal. 145. 18. yea, to all that call upon him faithfully. Put not your trust in Princes, nor in the son of man, Psal. 146. 3. for there is no help in them. Give us help against trouble O Lord, for vain is the Psal. 60. 11. help of man. The dead praise not the lord, neither any that goodowne Psal. 115. 17. into the place of silence. Doubtless thou art our father: Though Abraham be ignorant Esaie. 〈◊〉. 16. of us, and Israel know us not: yet thou O Lord arte our father, and our Redeemer: thy name is for ever. Though Moses and Samuel stood before me, yet mine jeremy. 15. 1. affection could not be towards this people. Thus saith the Lord cursed be the man, that trusteth in Chap. 17. 5. man: and maketh flesh his arm, and withdraweth his heart from the Lord. Though these three men, Noah, Daniel, and job, were among Ezechi. 14. 14. them, they should deliver but their own souls, by their righteousness, saith the Lord. Yet I am the Lord thy God from the land of Egipte, and Hosea. 1●…. 4. thou shalt know no God but me, for there is no Saviour besides me. O my Lord, thou only art our King: help me desolate Esther. 14. 3. woman, which have no helper but thee. Come unto me all ye that are weary and laden, and I will Math. 11. 2●…. ●…ase you. jesus said, I am the way, and the truth, and the life, no john. 14. 6. man cometh unto the father, but by me. Neither is there salvation in any other: for among men Acts. 4. 12. there is given none other name under heaven, whereby we must he saved. How shall they call on him, in whom they have not believed? Roma. 10. 4. If any of you lack wisdom, let him ask of God, which james. 1. 5. giveth to all men liberally. Every good giving, and every perfect gift, is from above, 17. and cometh down from the father of lights. ¶ The Doctors. Paul maketh not himself a mediator, between Augustine in his. 2. book & 8. Cham against the Epistle of Permenian. God and the people: but requireth that they pray all one for another, being all the members of Christ. If saint john would say, this have I written unto you, that ye sin not: and if ye sin, ye have me your mediator before God, and I will entreat for your sins. As Permenian (the Heretic) in a certain place made the Bishop a mediator between God and the people, what good and faithful christian man could abide him. Who would look upon him, as the Apostle of Christ, and not rather think him to be Antichrist. All prayer that is not made unto God by Christ, not only Upon the. 108 Psalm. doth not put away sin, but also is turned into sin. We are not commanded to go to any creature that we In his. 3. book of free-will. may be made blessed: but to the creator and maker of all things, of whom if we be persuaded otherwise then the truth is, we are deceived with a damnable error. The souls of them that are dead, are there where they do In his book of the spirit and the soul. ●… 9 ●… Chap. not see, neither hear what things are done, or chanceth in this life: Such is their care for the living: that they know not what they do, even as our care is for the dead, that we know not what they do. My Mother whom ye have called blessed, therefore is blessed, In his. 10. treatise▪ upon john. because she hath kept the word of God: not because in her the word was made flesh. The Apostle said truly, be ye followers of me, as I am of In his book of the remission of sins, the 14. Chap. Christ, he never durst say, be ye justified of me, as I am justified of Christ, none is just but Christ justifying: therefore he said, he that believeth in him that justifieth the ungodly, his faith is counted for righteousness. Whosoever is so bold to say, therefore I do justify thee, he sho●…de say also, I believe in thee, which may not be said of the saints: but of the holy of holiest, that said, believe in God, and believe in me. Here hence cometh Schisms, when men say, we are In his. 1▪ treatise upon the Epistle of john In his. 4. book and. 2 2. Chap. of the City of God. righteous, we make holy the unholy, we do justify the wicked, we do pray, we do obtain. Varro saith, the knowledge of Gods is profitable, if a man understand, what power and authority each God hath in every thing: for so saith he, we may know whom to call upon, and whom to pray unto, jest happily we do, as certain, Mimi, are wont to do: that is to say, left of Bacchus, the God of Wine, we beg water, or of, Lymphe, the Goddess of water, we beg Wine. But to obtain God's favour, from whom nothing is secret, Ambrose upon the. 1. Chap. of the Romans. as knowing what every man is meet to have: we need no spokesman, but a devout mind, for wheresoever such a one speaketh unto God, God will answer him. Tell me woman, sith thou art a wicked and a sinful woman, Chrisostome in his 12. Homily of the woman of Canane. how dared thou go unto him? I know saith she what I do, behold the wisdom of the woman, she prayeth not unto james, she entreateth not john, she goeth not unto Peter, she did not get herself to the company of the Apostles, she sought for no mediator: but for all these things, she took repentance for her companion, which did fulfil the room and place of an Advocate: and so she did go to the high fountain. There is no need of a Porter, of a Mediator, or Minister: In his Sermon of going forward of the Gospel. say only, Lord have mercy upon me, we have no need of Advocates with God, nor of any running or gadding about, for to speak fair unto other, for although thou be alone, and without an Advocate, and pray unto GOD by thyself, thou shalt obtain thy petitions. He was taken up into heaven, but as God he is showed to Cyrill in his book of righ●… faith. grant the petitions of them that worship him, if they make their prayers in his name, for whom is it more meet to ge●…s Saints their ask, and grant them their petitions, then for him which is only by his own nature, and truly God. Furthermore, they that be sanctified and made holy by the In his. 4. book and. 1. Chap. of the treasure. partaking of God's holiness, keep their gift, and observe the commandment. But they cannot sanctify or make holy any other men▪ For, there is no man which is made holy, with the partaking of the holy ghost, that can give by his own power, and will, that holiness unto other men. For, only the well of holiness can grant of his own self, to whom soever he list, holiness. We see that the Angels be holy by partaking, & grace, and yet we can never find that they gave any holiness unto men. Blessed Moses, gave not his own self unto the seventy elders, which were made rulers, the spirit: but God took it (asit is written, from the spirit which was in Moses, and gave it unto them.) Therefore the Saints, through grace, and partaking, doubtless their selves hath received the gift: but they can not give it at their will unto other. But the son of God is not so: but as the well of holiness, of his own power maketh his disciples holy, saying, take ye the holy ghost. If any man lack wisdom, let him ask it of God, and not Erasmns in his book called the Preacher. of the saints. ¶ The. xxuj. Chapter. ¶ Against Prayer and service in ●… strange tongue. IF I pray in a strange tongue, my spirit ●…. Cor. 14. 14. prayeth: but mine understanding, is without fruit. What is it then? I will pray with the 15. spirit, but I will pray with the understanding also: I will sing with the Spirit, but I will sing with the understanding also. Else when thou blessest with the spirit, how shall he that 16. occupieth the room of the unlearned, say. Amen, at the giving of thanks, seeing he knoweth not what thou sayest. For thou verily givest thanks well, but the other is not 17. edified. I thank my God, I speak languages more than they all. 18. Yet had I rather in the Church, to speak five words 19 with mine understanding, that I might also instruct others, than ten thousand words in a strange tongue. Therefore when the whole Church is come together in one, 23. and all speak strange tongues, there come in they, that are unlearned, or they, which believe not, will they not say, that ye are out of your wits. When ye come together, according as every one of you 26. hath a Psalm, or hath a doctrine, or hath a tongue, or hath revelation, or hath interpretation, let all things be done to edifying. ¶ The Doctors. THe Greeks, name God in the Greek tongue: and the Origene in his his. 8. book against Celsus. Latins, in the latin tongue: & all several nations, pray unto God, and praise him in their own natural, and mother tongue. For, he that is the Lord of all tongues, heareth men praying in all tongues, none otherwise, then if it were one voice, pronounced by divers tongues. For, GOD that ruleth the whole world, is not as some one man, that hath gotten the Greek, or Latin tongue, and knoweth none other. Let thy tongue sing: but let thy mind search out the meaning Basile upon the 28. Psalm. of the things, that thou speakest, that thou mayest sing with the spirit, and sing also with thy mind. The Priest before prayer, prepareth the minds of his brethren, Cyprian upon the lords prayer. saying thus, lift up your hearts, to the intent they may be put in mind they aught to think on nothing else, but of the Lord, for not the sound of voice, but the mind and understanding, must pray unto the Lord with pure intention. It is sin to pray any otherwise then Christ hath ordained. The ignorant knoweth not the end of the prayer, and Ambrose upon the. 1. to the Cor. the. 14. Chap. answereth not, Amen, that is to say, so be it, that the blessing may be confirmed. For thereby the confirmation of the prayer is fulfilled, when Amen is answered, and all the words that be spoken by the testimony of the thing itself, are confirmed in the minds of the hearers. What profit is there in speech, be it never so perfect, if Augustine in his. 4. book & 10. Chap. of christian doctrine. the understanding of the hearer can not attains it? for there is no cause, why we should speak at all, if they understand not what we speak. For whose sake we speak, that they may understand us. In his. 14. book &. 16. ca of the●…●…inity. My mind is without fruit: this the Apostle saint Paul saith, when the thing that is spoken, is not perceived. Set a part the understanding of the mind: and no man In his. 11. book and. 8. Chap. de Gene. ad Literam. hath fruit, or profit of that thing, that he perceiveth not. a Upon the. 99 Psalm. Upon the. 18. Psalm. What needeth us to sing, if we understand not what we sing, to sing with our voice, and not with our heart? for understanding is the sound, or voice of the heart. We that have learned to sing in the Church, the heavenly words of God, must also endeavour to be that thing that is written, blessed are they that understandeth what they sing. Therefore dearly beloved, that we have sung together, with tunable voice, we aught also to know, & see with pure heart. What is the queens apparel? it is precious and full of Upon the. 44. Psalm. variety the mysteries of doctrine in all sundry tongues: There is one tongue of Aphrica, an other of Syria: an other Greek: an other Hebrew, an other this, an other that. These tongues make up the variety of the queens apparel. But as all the variety of colours in the apparel agreeth in unity: even so all tongues agree in one faith, let there be variety in the apparel: but rend, or cut there may not be. Behold by the variety we understand the diversity of tongues, and by the apparel, we understand the unity. The Queen stood at thy right hand, appareled in cloth In his. 4. Oration against the jews. of Gold, adorned with variety. Hereby is signified the diversity of tongues, in all nations, the faith whereof, that lieth within, is one and simple. The people, unto the thing that they plainly understand, De catechizandis rudibus. Cap. 9 may say, Amen. We aught to understand what it is that we sing, or pray, Upon the. 18. Psalm. and so sing with man's reason, not with voice, as Birds do, Ouselles, Popinjays, Ravens, and Pies, and such like, oftentimes be taught of men to sound they know not what. To sing with understanding, is granted through Gods will, unto the nature of man. If Moses should speak unto me in the hebrewe tongue, In his. 11. book of Concessions and. 3. Chap. be should beat my sense in vain, neither should there any thing thereof enter into my mind. How can he sing duly or devoutly unto God, that knoweth In his Prologue upon the Psalms. not what he singeth. a In the gatherings of Bed●… upon the 1. Cor. 14. No man is edified or made the better by the hearing of it which he doth not understand. b Chrisostome in his. 18. Homily upon the 2. Cor. Not only the Priest giveth thanks to God, but also all the people: and what dost thou marvel, to see the Priest, and the people in the prayers talk together. c In his. 35. homily upon the 1. Cor. &. 14. Chap. Unless I speak that you may plainly and clearly understand, but only show myself to have the gifts of tongues, ye shall depart away having no fruit of those things, that ye understand not. For of a voice that ye know not, what profit can ye have? And you, unless ye utter a sound with understanding, ye shall speak to the wind, that is to say, ye shall speak to no body. Some entering into the Church, stretcheth forth and draweth In his. 12. Homily of the woman Canane. at length their prayer, till they have said a thousand verses, as though the great number of words were needful before GOD, as though he knew not what thou dost ask, which knoweth before thou think, even they wots not what they say. Their lips only moveth, and their mind is without fruit, and his ears are unto them deaf. Thou hearest not (that is, understandest not) & takest no heed of thy prayer, and yet thou wilt that God should hear thy prayer. We command all Bishops and Priests, to minister the justinian the Emperor in his. 123. Constitution. holy oblation, and the prayer at the holy Baptism not under silence: but with such a voice as may be hard of the faithful people: to th'intent that thereof the hearts of the hearers may be stirred to more devotion, and honour given to god the lord. For, so the holy Apostle teacheth, saying in the first to the Cor. for if thou blessest with the spirit only, how shall he that supplieth the room of the ignorant say, Amen, (to God) at thy thanks giving? for he knoweth not what thou sayest, thou givest thanks well, but the other is not edified. For these causes therefore it behoveth, that the prayer of the holy oblation, & also other prayers, be offered with loud voice of the holy bishops, and priests, unto our Lord jesus Christ, with the father, and the holy ghost. And let the holy Priests understand, that if they neglect any of these things, they shall make answer therefore at the dreadful judgement of the great God, and our saviour jesus Christ. And yet nevertheless, we understanding the same, will not pass it over, nor leave it unpunished. Isidorus of the order of the Church the 10. Chap. When they sing, they must sing altogether, when they pray they must pray altogether. And when the Lesson is read, silence being commanded, they must hear altogether. Therefore trusty silence, and secrecy was appointed by subtle Lactantius in his. 5. book and 20. Chap. and false faitors, that the people should never know what they worshipped. Nicholas Lyra upon the. 1. Cor. 14. Chap. If thou being a Priest, do bless with the spirit, that is to say, if the people understand thee not, what profit hath the simple people thereby, not understanding thee? For so much as in many places within one City, and one Pope Innocentius the third, extra de officio judicis ordina●…ij. Diocese, there be nations mingled together of many tongues, having divers orders and customs under one faith. We do therefore streictly command, that the Bishop of such Cities, or Diocese, provide meet men to minister the holy service, according to the diversity of their manners & tongues. It was forbidden in the primative Church, that no man john Billet in summa de divinis officijs. should speak with tongues, unless there were some to expound it, for what should speaking avail without understanding? And hereof grew a laudable custom, that after the Gospel was read literally, it should straight way be expounded in the vulgar tongue. But what shall we do in our days, when as there is either none at all, or very seldom that readeth, or heareth, and understandeth? It seemeth it were better now to hold their peace, than so to pray or sing. verily in the primative church this was necessary, when D. Harding in his answer to M. jewel. Folio. 69. the faith was a learning. And therefore the prayers were made then, in a common tongue, known to the people, for cause of their further instruction. ¶ The. xxvij. Chapter. ¶ Against the honouring and worshipping of Saints. MAnoah then said unto the Angel of the Iudge●…●…3. 15. Lord, I pray thee, let us retain thee, until we have made ready a kid for thee. And the Angel of the Lord said unto 16. Manoah, though thou make me abide, I will not eat of thy bread: And if thou wilt make a burnt offering, offer it unto the lord. give unto the Lord ye sons of the mighty, give unto Psalm. 29. 1. the Lord glory and strength. Not unto us, O lord, not unto us, but unto thy name give Psal. 115. 1. the glory, for loving mercy, and for thy true thes sake. Let there be no strange God in thee: neither worship thou Psalm. 81. 9. any strange God. I am the Lord, that is my name, and my glory will I not Esaie. 42. 8. give unto another, neither my praise to graven Images. I would have been content with good will for the salvation Esth. xiii. xiii. of Israel, to have kissed the sole of (Aman) his feet. But I did it not, because I would not prefer the honour 14. of a man, above the glory of God, and would not worship any but only thee, my Lord. Thou shalt worship the Lord thy God, and him only shalt Math. iiii. x. thou serve. And it came to pass as Peter came in, that Cornelius met Acts. x. xxv. him, and fell down at his feet, and worshipped him. But Peter took him up, saying, stand up: for even I my 26. self am a man. When the people saw what Paul had done, they lift up Chap. xiiii. xi. their voices, saying in the speech of Lycaonia, Gods are come down to us, in the likeness of men. And they called Barnabas jupiter, and Paul Mercurius, 12. because he was the chief speaker. Then jupiters' Priests, which was before their City, 13. brought Bulls with Garlands unto the Gates, and would have sacrificed, with the people. But when the Apostles, Barnabas, and Paul, hard it, 14. they rend their clotheses, and ran in among the people, crying, And saying, O men, why do ye these things? we are 15 even men subject to the like passions that ye be, and preach unto you, that ye should turn from these vain Idols, unto the living God. Now this I say, that every one of you saith, I am Paul's, 1. Cor. 1. 12. and I am Apollo's, and I am Cephas, and I am Christ's, is Christ divided? was Paul Crucified for you? either were ye baptised into the name of Paul? Who is Paul then? and who is Apollo's but the ministers Chap. 3. 5. by whom ye believed, and as the Lord gave to every man? I have planted, Apollo's watered, but God gave the increase. 6. And I am john, which saw and hard these things, and Revela. 22. ●…. when I had hard and seen, I fell down to worship before the feet of the Angel, which showed me these things. But he said unto me, see thou do it not: for I am thy fellow 9 servant, and of thy brethren the Prophets, and of them which keep the words of this book: worship God. ¶ The Doctors. LET no man eat of this error, touching saint Epiphanius in his. 3. book against heresies, the. 59 heresy. Marie, for, though the tree be fair, yet is not this fruit to be eaten: although Mary be beautiful, and holy, and honourable, yet is she not to be adored and worshipped: but these women worshipping saint Mary, renew again the sacrifice of wine mingled in the honour of the Goddess, Fortuna, and prepare a table for the devil, and not for God: As it is written in the scriptures, they are fed with the meat of wickedness: and again, their women bolt flower: and their children gather sticks to make fine cakes, in the honour of the Queen of heaven, therefore let such women be rebuked by the Prophet jeremy: And then no more trouble the world, and let them not say, we worship the Queen of heaven. Christ said unto his mother, woman, what have I to do In the same book against one Colliridian. with thee? My hour is not yet come, least any man should think, our Lady was of greater excellency, he called her woman: as it were, prophesying of the kinds and sects of heresies that were to come in the world, lest any man having too great opinion of that holy saint, should fall into this heresy, and into the dotage of the same. For in deed, the whole matter is but a mockery, and an old wives tale: and sooth to say, nothing else, but the handling of an heresy. Neither Helias is to be worshipped, although he be yet a In the same. 3. book. 2. Tome and. 29. heresy. live: Nor yet is john to be worshipped, although by his own prayers, he made his sleep wonderful. Nay, rather he received grace from God. But neither Tecla, nor any saint is to be worshipped, for, that old error shall not rule in us, that we should forsake the living God, and worship those things that were made by him. For they have honoured and worshipped the creature, besides the creator, and they became fools. For if he will not have the Angels to be worshipped, how much less, that which was borne of Anna, which by joachim being given to Anna, which by prayers and all diligence was given according to promise, to the father and mother? Notwithstanding, was not borne otherwise besides the nature of men, but like as all men, of the seed of the man, and the womb of the woman. My mother whom ye have called blessed, therefore is blessed, Angustine in his. 10. treatise upon the Epistle of john. because she hath kept the word of GOD: not because in her the word was made flesh. Marry was more blessed, in that she received the faith of In his book of holy virginity, the. 3. Chap. Christ, then in that she conceived the flesh of Christ, motherly kindred could have done Marry no good, unless she had borne Christ more blessedly in her heart, than she bore him in her flesh. Let not the worshipping of dead men, be counted holiness In his book of true religion, the. 55. Chap. among us, for if they have lived godly, they be not so, that they will seek such honours: but they will that he be worshipped of us, the which giving light, they be glad that we be fellow servants of their merit: Therefore saints aught to be honoured for imitation, in following of their living: And not for religion: that thing that the highest Angel worshippeth: must also the lowest man worship. Let us believe this, that the best Angels, and the most excellent Ministers, would that we should worship one GOD with them, by whose contemplation and looking upon, they are blessed. Wherefore, we worship them with charity, and love, that we bear unto them, and not with bondage, nor build we to them any Temples, for they will not so be worshipped and honoured of us, for they know that when we be good, we are the Temples and Churches of the most highest God. Therefore it was well and rightly written, that the man was forbidden of the Angel to worship him, but that he should worship God. There is no man that dare be so bold, as to say that sacrifice In his. x. book of the City of God, and. iiii. Chap. aught to be given unto any, but only unto God. a In the. viii. book and. xvii. Chap. of the City of God. We offer not unto our Martyrs, sacrifices, for it is unseemly, not due unto them, and unlawful: and only due unto God. b In the. xxii. book and. x. Chap. of the City of God. We build no Altars whereon we may sacrifice unto our Martyrs: but offer up unto GOD both ours, and the Martyr's sacrifice, at the which sacrifice, the Martyrs as the men of god, which hath overcomed the world in the confession of God, are named in their place and order: yet for all that, the Priest that doth sacrifice, doth not call for the help of them. Which of the faithful hath hard the Priest at the Altar, In his. 8. book and. 27. Chap. of the City of God. yea upon the holy body of the Martyr, made for the honour and worship of God, say at any time in his prayers: I offer a sacrifice to thee O Peter, or Paul, or Cyprian. etc. The very Saints themselves, whether they be dead In his. xx. book and. xxi. Chap. against Paustus. men or Angels, will not have honour given unto them, which only is due unto GOD. This appeared in Paul and Barnabas, when the men of Licaonia, astonished at their miracles, would have done sacrifice unto them, as if they had been Gods. For they renting their garments, confessing and persuading them, that they were not Gods, forbade such things to be done unto them. This appeared also in the Angels, as we read in the apocalypse. The Angel forbidding himself to be worshipped, and saying to him that worshipped him: I am thy fellow servant of thee, and thy brethren. No man was made privy to Moses' grave: jest if the people In his. 1. book and last Chap. of the wonders of the holy Scriptures. had known where his body had been, they would adore and worship it. a In his his book of the manners of the Church, and manichees, the 34. Chapter. I know many worshippers of Graves and Images, that drink and quaff disorderly over the dead, and offer meat unto their Carcases, and bury themselves over the buried, and make account, that even their very drunkenness and gluttony is a religion that pleaseth God. b In his book of the work of the Monks Chap. 28. Some there be that carry about Martyr's bones to sale, and yet it may well be doubted, whether ever they were Martyrs or no. c In his. 1. book and. xviii. Cap. of the consent of the Gospel. Every GOD aught so to be worshipped, as he hath commanded to be worshipped. d In his. i. book against Maximinus, the Aryan Bishop. If we should make a Temple of wood and stone, for any holy Angel, yea, though he were the most excellent of all, should we not be accursed from the truth of Christ, and from the Church of God, because we exhibit that service to a creature, which is due to God alone. Therefore, if we should offend in Sacrilege, by building a Church to any creature, how can it be, but he is the true God, to whom we make no Temple, but ourselves are Temples. The Martyrs are not glad when they are worshipped Chrisostome upon the. 23. of Math. with that money, for the which poor men weep. What virtue of righteousness is that, to reward dend men, and to rob them that be alive? To take the blood of wretches and sorrowful persons, and offer it up to God? That is not to offer to God, but to be willing to make God partner of their violence, that if he receive gladly the offered money of sin: may consent to the sin. Wilt thou build the house of God? give unto faithful poor men, wherewith they may live, and thou hast builded the reasonable house of God. Men do devil in houses, but GOD dwelleth in holy men. Then what unkind men be they, which rob men, and maketh Martyrs houses, and maketh houses for men, and casteth down the Mansion and dwelling place of God? Even as, not all that say, Lord, Lord, are the Lords, but In his. Homily upon the 23. of Math. they that do the Lords will: so not all they that praise and magnify the Apostles, Prophets, and Martyrs, in places, be their worshippers: but they which follow their works, and resemble their faith. A Creature is to adore and worship, and it belongeth to In his. 32. Homily upon the 4. of john. the Creator to be worshipped. joseph lying in his death bed, said unto his Children and In his. 67. Homily upon Genesis. nephews, ye shall carry my bones with you forth out of Egypte: jest the Egyptians remembering the good things he had done, should use that good man's body to an occasion of wickedness, and Idolatry. Such sleights of hunting hath the Devil, under the colour In his. 49. Homily upon the Acts. of holiness he hideth his snares. Let us learn to worship Christ, of his own will, he that In his. 51. homily upon Math. is honoured, is best pleased with that honour which he hynt self will: and not that we do devise or wish. As for the holy Martyrs, we neither say that they are Cyrill in his 6. book against julianus. Gods, neither have been accustomed to worship them. But we praise them rather with great honour, because they have valiantly striven for the truth, and have maintained the sincerity of faith, in so much as they have despised their own life: and not regarded the terrors of death, have prevailed in very great dangers, and were of so great strength, as though they would raise up Images to themselves of their own life. No man is ignorant, that adoration and worship in the In his. 4. book and. 1. Chap. of the treasure. Scripture is attributed to no kind of nature, save only to the nature of God. The christian men asked the Carcase and dead body of Polycarpus: Eusebius in his 4. book and 15. Cap. histor. Eccle. but the jews did greatly withstand that thing, as though the christian men had asked it, to worship it: but they know not most wretches, that we can neither at any time, leave and forsake Christ, which suffered death for the salvation of all the world, neither worshipped any other, because we know the true God which is only to be worshipped. It is reported that with Procession they furnish up their Pope Gelasius in the. 2. Canon. D ●…onsecratione dist. 1. Chap. placuit. Churches, built in the name of dead men, and the same for aught that I can learn, while they were alive, not altogether good faithful men. The Saints have received themselves, and not given In the book of the counsel●…, in the Epistle of Leo the Pope. Crowns: And they are made examples of strength, and patience of the faithful, and not gifts of righteousness. a Sulpitius of the life of saint Martin. Saint Martin on a time came to a Chapel, built in the name of a holy Martyr: but afterward he learned by revelation: that the same Martyr had been some time a common thief, and for robbery had been put to death, and by error of the people, was honoured and worshipped for a Saint. I deny not, but that if there be such excessive speech as D. Harding in his book, a detection of sundry foul errors, lies. etc. Fol. 366. seem to attribute to our Lady, or to any Saint, that which is proper, and belongeth to Christ only: they aught by a convenient interpretation, and understanding, be drawn unto such a sense, and meaning, as is agreeable unto the Scriptures of God. ¶ The. xxviij. Chapter. ¶ Against Images. THOU shalt make thee no graven Exodus. 20. 4. Image, neither any similitude of things that are in heaven above, neither that are in the earth beneath, neither that are in the waters under the earth. Thou shalt not bow down to 5. them, neither serve them, for I am the Lord thy God a jealous God. etc. Ye shall not turns unto Idols, nor make you molten gods. Leuiti. 19 4. Ye shall drive out all the inhabitants of the Land before Nomb. 33. ●…2. you. And destroy all your Pictures, & break a sunder all their Images of metal, and pluck down all their high places. Take therefore good heed unto yourselves: for ye saw Deut. 4. 15. no Image in the day that the Lord spoke unto you in Horeb out of the mids of the fire. That ye corrupt not yourselves, and make you a graven 16. Image or representation of any figure: whether it be the likeness of Male or Female. Cursed be the man that shall make any earned or molten Chap. 27. 15. Image, which is an abomination unto the Lord, the work of the hands of the Crafts man, and putteth it in a secret place. Their Idols are Silver and Gold, even the work of man's Psalm. 115. 4. hands. They have a mouth and speak not, they have eyes and see 5. not. They have ears and hear not: they have noses and smell 6. not. They have hands and touch not: they have feet & walk 7. not. They that make them are like unto them: so are all they 8. that trust in them. The Idols of the heathen, are Silver and Gold, even the Psalm. 135. 15. work of man's hand. To whom then will ye liken God▪ or what similitude will Esaie. 40. 18. ye set up unto him? The workman melteth an Image, or the Goldsmith beateth ●…9. it out in Gold, or the Goldsmith maketh Silver plates. Doth not the poor choose out a tree that will not rot, for 20. an oblation? he seeketh also unto him a cunning workman to prepare an Image, that shall not be moved. I am the Lord, this is my name, and my glory will I not Cham 42. 8. give to another, neither my praise to graven Images. All they that make an Image, are vanity, and their delectable Chap. 44. 9 things, shall nothing profit, and they are their own witnesses, that they see not, nor know, therefore they shallbe confounded. Who hath made a God? or molten an Image, that is profitable 10. for nothing? Behold, all that are of the fellowship thereof shallbe confounded: 11. for the workmen themselves are but men. etc. The Smith taketh an instrument, and worketh in the coals, 12. and fashioneth it with Hammers, and worketh it with the strength of his arms. etc. The Carpenter stretcheth out a line: he fashioneth it with 13. a read thread, he planeth it, and purtreieth it with the Compass, and maketh it after the figure of a man, and according to the beauty of a man, that it may remain in an house. He will hew him down Ceders, and take the Pine tree, 14. and the oak, & taketh courage among the trees of the forest. etc. And man burneth thereof: for he will take thereof, and 15. warm himself: he also kindleth it, and baketh bread, yet he maketh a God, and worshippeth it: he maketh it an Idol, and boweth unto it. He burneth the half thereof in fire, and upon the half thereof 16. he eateth his meat: he roasteth his roast, and is satisfied: also he warmeth himself, and saith, a ha', I am warm, I have been at the fire. And the residue thereof he maketh a God, even his Idol: 17. he boweth unto it, and worshippeth, and prayeth unto it and saith, deliver me: for thou art my God. They have not known, nor understand, for GOD hath 18. shut their eyes that they can not see, and their hearts, that they can not understand. And none considereth in his heart, neither is there knowledge, 19 nor understanding, to say, I have burnt half of it in the fire, I have baked bread upon the coals thereof, I have roasted flesh, and eaten it, and shall I make the residue thereof an abomination, shall I bow to the stock of a tree? Their Idols stand up as the Palm tree, but speak not, jerem, 10. 5. they are borne, because they cannot go, fear them not, for they can not do evil, neither can they do good. Altogether they dote, and are foolish: for the stock is a 8. doctrine of vanity. In all your dwelling places, the Cities shallbe desolate, and Ezechiel. 6. 6. the high places shallbe laid waste, so that your Altars shallbe made waste, and desolate: And your Idols shallbe broken, and your Images of the same shall be cut in pieces, and your works shallbe abolished. What profiteth the Image? For the maker thereof hath Habac ●…▪ 1●…. made it an Image, and a teacher of lies, though he that made it, trust therein, when he maketh dumb Idols. Woe unto him that saith to the wood, awake, and to the 19 dumb stone, rise up, it shall teach thee: behold, it is laid over with gold and silver, and there is no breath in it. Miserable are they, and among the dead is their hope, that wisdom. 13. 10. call them Gods, which are the works of men's hands, gold, and silver, and the thing that is invented, by art. etc. He calleth on him that is weak, for health: he prayeth unto 18. him that is dead: for life, he requireth him of help, that hath no experience at all. And for his journey, him that is not able to go, and for 19 gain, and work, and success of his affairs, he requireth furtherance of him that hath no manner of power. The inventing of Idols, was the beginning of whoredom, Chap. 14. 11. and the finding of them, is the corruption of life. For they were not from the beginning, neither shall they 12. continued for ever. The vain glory of men, brought them into the world, 13. therefore shall they come shortly to an end. When a father mourned grievously for his son that 14. was taken away suddenly, he made an Image for him, that was once dead, whom now he worshippeth as a God, and ordained to his servants, Ceremonies, and Sacrifices. Thus by process of time, this wicked custom prevailed, 15. and was kept as a law, and Idols were worshipped by the commandment of Tyrants. They deck these Gods of silver, and Gods of gold, and of Baruch. 6. 10. wood, with garments like men. Yet cannot they be preserved from rust, and worms. 11. One holdeth a sceptre, as though he were a certain judge 13. of the country: yet cannot he slay such as offend him. An other hath a dagger, or an axe in his right hand: yet is 14. he not able to defend himself from battle, nor from thieves, so than it is evident, that they be no Gods. They light up candles before them: yea, more than for them 18. selves, whereof they cannot see one: for they are but as one of the posts of the temple. The Owls, Swallows, and Birds, fly upon their bodies, 21. and upon their heads, yea, and the Cats also. They can save no man from death: neither deliver the weak 35. from the mighty. They cannot restore a blind man to his sight, nor help any 36. man at his need. They can show no mercy to the widow, nor do good to 37. the fatherless. Their Gods of wood, gold, and silver, are as stones, that 38. be hewn out of the mountain, and they that worship them shallbe confounded. The most high God dwelleth not in Temples made with Acts. 17. 42. hands, as saith the Prophet. Abstain ye from things offered to Idols, and blood, that Chap. 15. 29. is strangled, and from fornication. For as much then, as we are the generation of God, we Chap. 17. 29. aught not to think, that the godhead is like unto gold, or silver, or stone graven by art, and the invention of man. They turned the glory of the incorruptible God, to the similitude Rom. 1. 23. of the Image of a corruptible man. etc. Which turned the truth of God unto a lie, and worshipped, 25. and served the creature, above the Creator, which is blessed for ever. Amen. But now I have written unto you, that ye company not 1. Cor. 5. ●…1. together, if any that is called a brother, be a fornicator, or conetous, or an Idolater. etc. with such a one eat not. Wherefore my beloved, flee from Idolatry. Chap. 10. 14. What agreement hath the temple of God with Idols? for 2. Cor. 6. 6. ye are the temple of the living God. The works of the flesh are manifest, which are adultery, Galath. 5. 19 fornication, uncleanness, wantonness, Idolatry, witchcraft, hatred, emulations, wrath, contentious, 20. seditions, heresies. Babes, keep yourselves, from Idols. 1. john. 1. 21. Amen. ¶ The Doctors. GOd hath forbidden an Image, as well to be made Tertullian in his book of Idolatry. as to be worshipped. As far as making goeth before worshipping, so far is it before, that the thing be not made, that may not be worshipped. Some man will say, I make it, but I worship it not: As though he durst not to worship it for any other cause, but only for the same cause, for which he aught not to make it: I mean both ways, for God's displeasure. Nay, rather thou worshippest the Image, that givest the cause for other to worship it. Some one or other that maintain Idolatry▪ will say: and why then did Moses make the Image of the brazen Serpent in the wilderness? The old Idolaters found out, and used the same above fourteen hundred years agee, well, and good-one and the same God, both by his general law, forbade any Image to be made: And also by his extraordinary, and special commandment, an Image of a serpent to be made: If thou be obedient to the same God, thou haste his law, make thou no Image: But if thou have a regard to the Image of the Serpent, that was made afterward by Moses▪ then do thou as Moses did: Make not any Image against the laweunlesse God command thee, as he did Moses. We make no Image of God, as knowing him to be invisible, Origene in his 7. book against Celsus. and without body. The mind of the law was this, that they should in all In his. 4. book against Celsus. things, so behave themselves, as the truth required, nor that they should beside the truth counterfeit any thing, representing the shape of a man, or woman. Images were first drawn, thereby to keep the countenance Cyprian in his book of the vanity of Idols. of the dead in remembrance, upon occasion whereof, things grew at length unto holiness, that at the first were taken only for solace. What, dost thou bow thy captive body, before foolish In his. 1. treatise against Demetrian. Images, and earthly counterfeits? God hath made the upright, and whereas all other beasts of the earth, are depreassed in shape, bending down to the ground ward: thou haste a lofty state, to heaven, and to thy God thy countenance is erected: then look up thither, thither cast up thine eyes, seek God above, that hell thou mayest lack, lift up thy doubtful heart, to high and heavenly things: what dost thou throw thyself with the devil whom thou servest, into the pit of death? The devil by the mouth of other, is wont to bring forth Clement Recog. to james the brother of our Lord, in his. 5. book. such words. We, to the worship of the invisible God, worship the visible Images, and this is most certain false: for if you will truly worship God's Image, ye should by being beneficial unto man, worship the true Image of God in him. What honour of God is this, to run about the counterfaicte●… of timber, and of stone, and to worship the shapes that are without soul, and despise man, in whom the true shape of God is? We neither worship, nor wish for crosses, you that consecrated Arnobius in his. 8. book against the Gentiles. wooden Gods, peradventure worship the wooden Crosses, as parts of your Gods. If you had not this Image, should Christ be ignorant that he were served of you? Will he think that there is no honour done him? Then doth he receive your seruynges, and worshippings by certain trains, by other put in trust, and before he, to whom the obsequy is due, have any feeling of the matter, ye do your Sacrifice unto the Image, and send him but the strappes from an other man's board. And what can be devised, more injurious, slanderous, In his. 6. book against the Gentiles. uncourteous, then to acknowledge one God, and make thy suit unto an other thing? To hope for help of God, and pour out thy prayers to a senseless Image? Is not this (as the Proverb hath) to have a quarrel to rowland, and fight with Oliver? And where thou se●…est for advise of men, to ask the sentence first of Porklynges, and of Asses? Is not this an error? Is it not (to speak properly) a madness, in trembling wise, to make thy humble suit to a thing, that thou madest thyself? And whereas thou dost know, and art assured, that it is thine own workmanship, the fruit of thine own fingers, to fall grovelling upon thy face before it? a Augustine de side, & Symbolo. Chap. 7. To devise an Image for God, it is abominable. b In his book against Adymantus the 13. Chap. They would seem to favour Images, which thing they do, to the intent to make the Heathens to think the better of their most miserable, and lewd sect. c In his. 4. book and. 31. Chap. of the City of God. They that first erected the Images of the Gods, unto the people, took away fear, and religion, and increased error unto their cities, because the people in the folly of Images, may soon be deceived. d In his book upon the. 113. Very children know, that these Images have eyes and see not: mouth and speak not. Wherefore then doth the holy ghost so often teach us, and admonish us▪ the same thing in the Scriptures, as if we knew it not. For that the very shape, and proportion of a man set a fit, after it once beginneth to be adored and honoured of the multitude, it breedeth in every man, that most vile affection of error, that although he find there no natural moving, or token of life, yet he thinketh some God, or godly thing is within it: and so being deceived, partly by the form that he seethe, and partly by the authority and credit of the authors, and makers of it, whom they take to be wise, and partly also by the example, and devotion of the people, whom they see obedient to the same, he thinketh that the Image, being so like a living body, cannot be without some living thing underneath it. Who soever adoreth, or maketh his prayer, beholding an Image, he is so moved in his mind, that he thinketh the Image heareth him, and hopeth it will perform his prayer. After that Images be once set up in these places, in honourable In his. 49. Epistle. height, that they that pray, or sacrifice, may look upon them, although they have neither sense, nor soul, yet they so strike, and amaze the weak minds of the people, even with the very proportion of living members, and senses, that they seem to have life, and to draw breath. Let no man say unto me, the Image, is no divine power: In his. vi. Sermon of the words of the Lord, in Math. It is no God: I would to God they so knew it, as we know it. But what they have, and in what sort they have it, and what they do about it, the altar beareth witness. Let us not count it a religion, to worship the works of In his ●…ke of true religion 55. Chap. men's hands: For the crafts masters themselves, which make such things are better, whom notwithstanding, we aught not to worship: let us not make it a religion to worship bruit beasts, for the basest sort of men that be, be better than they, whom notwithstanding, we aught not to worship. Let us not make it religion, to worship dead men, because they have lived godly: for they were never counted to seek such honours, but they would have him to be worshipped of us, who allumining them, do rejoice. So they were worthy to be deceived, that sought Christ In his. i. book and. x. Chap. of the Agreement of the Gospel. and his Apostles, not in the books of holy▪ Scripture, but in painted walls, neither may we marvel, if fayners, by Painters, were deceived. He adorneth his Image with silver, and gold, that by the Hierome in his. two. book & x. Chap. upon jeremy. shine, and glittering of both these metals, he may deceive the simple: which error doubtless is now cropen in amongst us, so that now we think, our religion standeth in riches. The Heathens worshipped wood, as the Image of God. Ambrose upon the. 118. Psal. Chrisostome in his. 1. Tome 51. Homily. What if thou shouldest see a man almost frozen with cold, and wouldst prepare no necessary ●…imentes for him: but set up golden Images, in the honour of him, shouldest thou not seem to cōte●…pne him? So it behoveth thee to think in Christ. When he goeth about wandering, as a stranger, lacking harbour, than thou dost not receive him, and in the mean season, thou dost tri●…me the paintynges of churches. Thou makest up costly walls, thou settest up gorgeous heads of pillars, thou cause stelampes to hang down from golden seelynges, and in the mean season, thou dost not visit him being in prison. No man was ever blamed or accused▪ because he had not builded up costly Temples, or Churches, and Images. But everlasting fire of hell (the punishment of the devils) do hang over us, except we do the other things diligently. Lactantius in his. 2. book & 19 Chap. In the▪ 2. chap. of the ●…me book. Out of all doubt, there is no religion, where soever there is an Image. They are afraid least their religion be void, and to no purpose, if they see nothing presently, that they may worship. And therefore they make counterfaictes, which because the●… are Images of the dead, are like to the dead, for they be with out sense: but the Image of God, who liveth for ever, must be lively and sensible. To contemn and despise the earth, is nothing else, but not to worship Images, which are made of earth. What madness is this, either to frame those things, which they may after fear, or fear th●…se things, which they have framed? Not forsooth (say they) we fear not that: but them after whose Image they be made, and to whose names they be consecrated: for than ye fear them, because ye sup pose them to be in heaven, for if they be Gods, it cannot otherwise be chosen. But why do you not lift up your eyes to heaven, and calling upon the Gods by name, do your Sacrifice openly? Why do you rather look to the walls, to the stocks, and stones▪ then to that place where you believe they are? If a living man cannot teach thee to know GOD, how Athanasius against the Gentiles. Epiphanius to john, Patriarch of jerusalem in the second Tome of Hierome. shall a carved stock and stone do it, that is dead? In that, I heard certain did grudge against me, for that when we went together to the holy place, which is called bethel, to make a gathering there with me, according to the manner of the Church: and came to a village called A●…abla▪ that, and as I passed, saw a Candle burning, and asked what place it was, and▪ when I had learned that it was a Church, and had entered in to make my p●…iers, I found there a vail hanging, at the entry of the Church, stained, and painted, and having the Image, as it were of Christ, or of some saint, for whose picture it was in deed, I do not remember. Therefore, when I saw the Image of a man, to hung in the church of Christ, contrary to the commandment of the scriptures, I tore and rent it in sunder: and gave counsel to the Wardens of that Church, that they wrap, and bury some poor body in it? I beseech you, charge the Priests of that place, that they command that such veils, or clotheses hanged, as be contrary to our religion: be no more hanged up in the Church of christ. It behoveth your reverence to have care hereof, this is superstition, unmeet for the Church of Christ, and unmeet for the people (to thee committed) and therefore to be removed. The Devil entering into the mind of men, always under In hi●…. ●…. book 2. Tom, against heresies, the. 79. heresy, against the Colliridians. pretence of justice, advancing in the eyes of men, the mortal nature, to the degree of God, hath expressed thorough variety of cunning, Images, presenting the counterfeits of men. And they that are worshipped in deed, be dead. And the Images which never lived, they bring in to be worshipped: the mind thereby committing fornication, and estraunging itself, from the one and only God, as it were an harlot▪ departing filthily her body unto many, and as one that had worn away the sober use of lawful company with one husband. The old error shall not prevail over us, to leave the living, and worship those things which are made of him. For they have worshipped and adored the creature, more than the Creator, and became fools. My dear children, be ye mindful, that ye bring no Images into the Churches, and that ye erect up none at the burials of the saints: but evermore carry God in your hearts. Nay, suffer not Images to be, not, not in your houses: for it is not lawful, to lead a Christian man by his eyes, but rather by the study, or exercise of his mind. Numa, in answer unto julian (as the enemy himself Cyrill in his. ●…. book against Iulianu●…. affirmeth) was honest and good, and endued with notable understanding, made many laws for Priests, let us inquire therefore diligently, what manner of service he had: Dionise of Halicarnassus, which wrote well the history of the Romans, reporteth that he made Temples, and Oratories, but there was no Image in the world in them, for because he commended the wisdom of Pythagoras, whose doctrine also he followed, he knew that God was destitute of such form and shape: and affirmed that he took pleasure in the sacrifices of the mind, and not of the flesh. Therefore the Temples that he builded, he called the Temples of faith: by which, only GOD is seen of men, so far as they are able to reach unto his sight: and he commanded his subjects to take their oath by faith. It is no maru●…ile that the Heathens, receiving such benefits Eusebius in his 7. book and 18. Chap. of our Saviour, did these things: For, we have seen the Image of Paul, of Peter, of Christ, drawn in colours, and preserved. And it may well be thought, that men in old times, being not yet removed from the superstition of their fathers, used after this sort to worship them, by an Heathenish custom, as their saviours. An unhappy memory is that, which to remember Christ, Charles the great in his 4. book and 2. Chap. of Images. who never aught to depart out of the heart of the just man, standeth in need of a sightfull conceit, nor otherwise can have the presence of Christ within him, unless he have his Image painted on the wall, or expressed in some other matter, for such a memory as is nourished, and kept by Images, proceedeth not of hearty love: but necessity of eye sight. Must madness it is, that our minds, by the mean of material Images, must be put in remembrance, least w●… fall to forget him, whereas this is the fault of infirmity, no sign of liberty. We praise it well that you had a zeal, that nothing made Gregory Pope first, in his. 7. book of his Epistles, the 109. Chap. unto Serenus. B. of Massilia. with hand should be worshipped: And again, you aught to have forbidden the people from the worshipping of them: and thirdly, that the people should not offend in adoration or worshipping of a picture, or Image. a In the second Counsel of nice, Acts. 6. (Theodorus bishop of Ancyra saith) we think it not convenient to paint the Images of Saints, with material or earthly colours, for it is evident, that this is a vain imagination, and the procurement of the deceitfulness of the devil. Heathens was the first deviser, and head of Images. We think 〈◊〉 good, there be no picture in the Churches▪ In the Counsel at Eliberis Camnon. 36. l●…aste the thing that is honoured, or adored, be painted on the walls. For as much as we have a diligent care in all things, In the Counsel at Constantinople, Peter Crinite, the. 9 book &. 9 cap. to maintain the Religion of the most high God, therefore we suffer no man to fashion, to grave, or to paint the Image of our Saviour Christ, either in colours, or in stone, or in any other kind of metal, or matter: But where soever any such Image shall be found, we command it to be taken down, assuring our subjects, that we will most straightly punish all such as shall presume to attempt any thing, contrary to our decree and commandment. Be they not monstrous, that worship stones? Clement of Alexandria in his oration to the Gentiles. a Polidorus virgil in his. 6. book and. 13. Chap. of the inventions of things. Erasmus in his third book of the Church. Now let us entreat of the worshipping of Images, which not only the Heathens, that were void of our Religion: but also as saint Hierome saith, all the old godly fathers condemned, for fear of Idolatry. The world is come to such outrage, and mere madness herein, that this part of holiness differeth now, very little from open wickedness. Some do move affects by Images, or the wing of saints Relics, whereof neither agreeth to the gravity of the place, that a Preacher standeth in: for we read not, that ever any such thing was done of Christ, or his Apostles. ¶ The. xxix. Chapter. ¶ Against Transubstantiation. AND as they did ente, jesus took bread, Math. 26. 2●…. and when he had given thanks, he broke it, and gave it to the Disciples, and said: Take, eat, this is my body. Also he took the Cup, and when he 27. had given thanks, he gave it to them, saying, Drink ye all of it. For this is the blood of the new Testament, that is shed 28. for many▪ for the remission of sins. I say unto you, that I will not drink hence for the of this 29. fruit of the vine, until that day, when I shall drink it new with you in my father's kingdom. He took bread, and when he had given thanks, he broke Luk●… xxij. nineteen. it, and gave it to them, saying: this is my body, which is given for you, do this in remembrance of me. Likewise after supper he took the Cup, saying: this cup 20. is the new Testament in my blood, which is shed for you. It is the spirit that quickeneth: the flesh profiteth nothing: john. vi. lxiij. the words that I speak unto you, are spirit, and life. The Cup of thanks giving▪ which we bless (or prepare) i Cor. x. xuj. is it not the communion of the blood of Christ? The bread which we break: is it not the communion of the body of Christ? For we that are many, are one bread, and one body, because 17. we all are partakers of one bread. As oft as ●…e shall eat of this bread, and drink of this Chap. xi. xxvi. cup, ye shall show the lords death till he come. Wherefore, who so ever shall eat this bread, and drink 27. this Cup of the Lord unworthily, shallbe guilty of the body and blood of the Lord. ¶ The Doctors. THE bread, water, and wine, in this Sacrament, justinus in his ●…. apology. are not to be taken, as other common meats, and drinks be, but they be meats ordained, purposely to give thanks to God, and therefore be called, Eucharistia, and be called also the body and blood of Christ▪ And yet the same meat and drink is changed into our flesh and blood, and nourisheth our bodies. The bread wherein we give thanks unto God, although it Ireneus in his 4. book & 34. Chap. against Valentius. be of the earth, yet when the name of god is called upon it, it is not then common bread, but the bread of thanks giving: having two things in it, one earthly, and the other heavenly. Christ confessed, bread, which is a creature, to be his body, In his. 32. 34. and. 57 Chap. of the same. 4. book. and the cup to be his blood. The bread wherein the thanks be given, is the body of the Lord. Christ taking bread of the same sort that our bread is of, confessed that it was his body. And that the thing, which was tempered in the Chalice, was his blood. The matter of the bread, availeth nothing but goeth Origene upon the. 1●…. of Math. down into the belly, & is avoided into the place of easement: but the word of god spoken upon the bread, is it that availeth. For as much as Christ said, I am a true vine, therefore Cyprian in his 2. book, and. 3. Epistle to Cecilius. the blood of Christ is not water, but wine, nor in it can be thought, that his blood (whereby we be redeemed, and have life) is in the cup, when wine is not in the cup, whereby the blood of Christ is showed. Christ taking the cup, blessed it, and gave it to his disciples, saying: drink ye all of this. etc. by these words of Christ, we perceive, that the cup which the lord offered, was not only water, but also wine: and that it was wine, that Christ called his blood, whereby it is clear, that Christ's blood is not offered, if there be no wine in the Chalice. How shall we drink with Christ new wine, of the creature of the vine, if in the Sacrifice of God the father, and of Christ, we do not offer wine? The Lord called bread made of many grains, knedde together, In his. 1. book of his Epistles. his body: And called wine made of many Grapes, his blood. Because bread confirmeth the heart of the body, therefore In his Sermon of the lords Supper. it is conveniently called the body of Christ. And because wine worketh blood in the flesh, therefore it hath relation to the blood of Christ. Christ having taken the bread, and having delivered the Tertullian in his. 4. book. against Mercian. same to his disciples, made it his body, saying, this is my body, that is to say, this is a figure of my body. Christ called bread his body. Against the jews. It is not to be believed, because God can do all things, that therefore he hath done all things: But we must search Against Praxeas. and see, where he hath done them. Christ speaking of a loaf, which is round in fashion, Epiphanius i●… Aucorat●…. and cannot see, nor feel, said of it: This is my body. Unto how many men could Christ's body have suffice●… Athanasius in that Gospel, who so ever speaketh a word against. etc. for meat, that he should be the food of all the world? Therefore he made mention of his Ascension into heaven: that he might withdraw them from corporal and fleshly understanding. Let us mark that the bread which the Lord broke, and Hierome to Hede●… 〈◊〉. gave to his disciples, was the body of our Saviour Christ, as he said unto them: Take, and eat, this is my body. They remain the same that they were▪ and are changed Ambrose in his 4. book. &. 4. Chap. of Sacraments. into an other thing. a Augustine upon the. 98. Psalm. Christ's words were not hard▪ Christ instructed them that remained, and said unto them, it is the spirit that giveth life, the flesh profiteth nothing. The words that I have spoken, are spirit and life: understand ye spiritually, that I have spoken. Ye shall not eat this body that ye see: neither shall ye drink that blood that they shall shed, that crucify me: I have recommended unto you a certain Sacrament, being spiritually understanded, it will give you life. That which you see upon the Table, is bread, and that In his Sermon made to the Infants and Children. which is set before your eyes▪ is the cup: but touching that wherein your faith desireth to be instructed, the bread is the body of Christ, and the cup his blood. jesus called meat his body, and drink his blood. In his. 2. sermon of the words of the Apostle. In his. 3. book and. 4. Chap. of the Trinity. Although we may set for the Christ by mouth, by writing, and by the Sacrament of his body and blood, yet we call, neither our tongue, nor words, nor ink, letters, nor paper, the body and blood of Christ: but that we call the body and blood of Christ, which is taken of the fruit of the earth, and consecrated by mystical prayer. If we were bodiless, GOD would give us these things Chrisostome in his. 60. Homily to the people of Antioch. bore and bodiless: but for as much as we have souls, fastened unto our bodies, therefore God giveth us things spiritual, under things visible and natural. Christ, minding to pluck up that heresy by the roots, In his. ●…3. Homily upon the ●…6. of Math. used wine as well before his resurrection when he gave the Sacrament, as after at his Table without mysteries, for he saith, of the fruit of the vine, which surely bringeth no water, but wine. The bread, before it be sanctified, is called bread, but when Ad Caesarium Mon. chum. it is sanctified, by the means of the Priest, it is delivered from the name of bread, and is exalted to the name of the lords body: although the nature of bread still remain. In his. 11. Homily upon Math. ●… Cirill in his. 4. book, and. 14. upon john. The very body of Christ itself, is not in the holy vessels: but the mystery, or Sacrament thereof is there contained. Christ gave unto his disciples, pieces of bread, saying: take eat, this is my body. a Emissenus, of consecration, the. 2. Distinction. If thou wilt know, how it aught not to seem to thee a new thing, and impossible, that earthly and corruptible things, be turned into the substance of Christ, look upon thyself, which art made new in Baptism, when thou wast far from life, and banished from mercy as a stranger, and from the way of salvation, and inwardly was dead, yet suddenly thou beganst an other life in Christ, and waste made new by wholesome mysteries, thou visibly didesst remain in the same measure, that thou hadst before, but invisibly thou wast made greater, without any increase of the body: thou wast the self same person, and yet by the increase of faith, thou wast made an other man: outwardly nothing was added, but all the change was inwardly. So likewise when thou dost go up to the reverent Table, to feed upon spiritual meats, in thy faith, look upon the body and blood of him that is thy GOD: honour him, touch him, with thy mind: take him in thy hand of thy heart: and chief drink him, with the draft of thy inward man. He would that they, which be partakers of the godly Sacraments, Theodorete in his. 1. dialogue should not set to their minds, upon the nature of the things, which they see: but by the changing of the names, should believe the things, which be wrought in them by grace: for he that called that, which is his natural body, corn, and bread, and also called himself, a vine: he did honour the visible tokens and signs, with the names of his body, and blood, not changing the nature, but adding grace to nature. The Sacramental signs, go not from their own nature, In his. 2. Dialogue. after the sanctification▪ but continued in their former substance, form, and figure, and may be seen and touched, as well as before: yet in our minds we do consider, what they be made, and do repute and esteem them, and have them in reverence, according to the same things, that they be taken for. These words of Christ, in the sixth of John, directly pertaineth Nicolas Lita upon the. 110. Psalm. nothing to the Sacramental, or corporal eating: for these words, were spoken long before the Sacrament was ordained. Therefore of this place, there can be made no good sufficient argument, touching the Sacramental communion. The creature, of bread, and wine, by the unspeakable sanctification Beda in octavis Epiphaniae. of the holy ghost, is changed into the Sacrament of the body, and blood of Christ. There leaveth not to be the substance of bread, and wine, Gelasius Pope against the heretic Eutiches. or the nature of wine. And in deed the Image, or representation, and likeness of the body, and blood of Christ, is published in the ministration of the mysteries. The Sacrament, by the working of the holy ghost, pass●… into a divine substance: yet notwithstanding, they remain still in the property of their own nature. Christ as he now turneth, the bread, into his body, even Bertrame upon the eucharist. so then in like sort, the Manna that fell from heaven, invisibly made his body. Some men judge thus, some say thus, some have written Peter Lombard Senten. 4. dist. 11. Si autem. thus, some grant thus: some others have thought thus, that the very substance of the bread and wine, remain still. If a question were moved, what manner of conversion, or change this is: whether it be in form, or in substance, or of some other sort, I am not able to discuss it. How the body of Christ is there, whether it be by changing Gabriel upon the canon, lect. 40. of some thing into it, or Christ's body begin to be there, together with the bread, both the substance, and the accidents of the bread, remaining still without changing, it is not found expressed in the Canon of the Bible. Of the manner and mean, how this might be (whether by Tonstall in his 3. book of the Sacrament Page. 46. transubstantiation) perhaps it had been better to leave every man, that would be curious, to his own conjecture: as before the Counsel of Lateran's, it was left at liberty. No man shall prove by the very bore words of the Gospel, john Fisher B. of Rochester, against the captivity of Babylon, made by Martin Luther that any Priest in these our days, doth consecrated, the very body, and blood of Christ. Thus much of Matthew, who doth also only speak of the new Testament. Nor there is no word found here, to prove that there is the true presence of Christ's flesh, & blood in our Mass: for albeit that Christ made his flesh of bread, and blood of wine, it followeth not therefore, that we shall also do the same, as often as we will attempt it, by the virtue of any word that is there. It cannot therefore be proved by any scripture, that either a lay man, or a priest, as often as he shall go about that matter, to make likewise bread, and wine, the body and blood of Christ, as Christ himself did, seeing that this is not comprised, nor contained in the scriptures. By this I think, every man understandeth, that the certainty of this matter, dependeth not so much upon the Gospel, as it doth upon the use and custom, which is recommended unto us in so many hundred years, from the very first fathers. Thus far of Fishers fishing, for Crabs. The utter bark of the Sacrament, is not received, with Barnarde in his. 33. Sermon upon the Canticles. like pleasure, as the fatness of the Corn, faith and shape, memory and presence, eternity and time, the countenance and the glass, the Image of GOD, and the fashion of a servant. etc. (By which words he doth so divide remembrance, Nota. from presence, that he doth attribute the one, to the life wherein we be, and the other to the life to come.) ¶ The. xxx. Chapter. ¶ This is my body, is a figurative speech, and signs and figures have their names of the things which they signify. THis is my covenant, which ye shall keep between Gene. 17. 1●…. me and you, and thy seed after thee, let every man child among you be Circumcised. That is, ye shall circumcise the foreskin of your 11. flesh, and it shall be a sign of the covenant between me and you▪ And he set up there an altar, and called it, the mighty God Chap. 33. 20. of Israel. Thus shall ye eat it, your loins girded, your shoes on Exod. 12. 11. your feet, and your staves in your hands, and ye shall eat it in haste: for it is the Lords Passeover. When all Israel shall come to appear, before the Lord, Deut. 31. 11. in the place which he shall choose, thou shalt read this law before all Israel, that they may hear it. jesus took the bread, and when he had given thanks, he Math. 26. 26. broke it, and gave it to the disciples, and said: Take, eat: this is my body. Likewise also after supper, he took the cup, saying: this Luke. 22. 20. Cup is the new Testament in my blood, which is shed for you. After he received the sign of Circumcision, as the zeal of Roma. 4. 11. the righteousness of faith, which he had, when he was uncircumcised. etc. GOD calleth those things which be not, as though they 17. were. And did all drink the same spiritual drink: (for they drank 1. Cor. 10. 4. of the same spiritual rock that followed them, and that rock was Christ.) The cup of blessing which we bless, is it not the Communion 16. of the blood of Christ? The bread which we break, is it not the communion of the body of Christ? According to his mercy he saved us, by the washing of the Titus. 3. 5. new birth. ¶ The Doctors. Except ye eat my flesh, and drink my blood, Tertullian in his. 7. Homily upon Leviticus this letter killeth, wilt thou that I bring an other letter that killeth, out of the new Testament? He that hath no knife (saith he) let him fell his coat and buy one. Lo, this letter is the Gospel, and yet it killeth: but if thou take it spiritually, it killeth not: but in it is a quickening spirit. Therefore, understand spiritually those things which are spoken, whither it be in the law, or in the Gospel. For a spiritual man discuss thall things, and is judged of no man. Christ did not reprove bread, whereby he did represent his In his. 4. book against Mertion the Heretic. very body. jesus took bread, and giving it amongs his Disciples, made it his body, saying: This is my body, that is to say, a figure of my body: But a figure it could not be, unless there were a body of a truth, and in deed. Christ called bread his body, and wine his blood, because that in the old Testament, bread and wine were figures of his body and blood. Except ye eat my flesh, and drink my blood, you shall Origene in his 7. Homily upon leviticus. not have life in you. Consider that these things, written in God's books, are figures, and therefore examine and understand them as spiritual, and not as carnal men: for if you understand them as carnal men, they hurt you, and feed you not: for even in the Gospel is there found a letter that killeth. And not only in the old Testament: but also in the new Testament is there found letters, that flaieth him, that spiritually doth not understand which is spoken. For if thou follow the letter, or words, of this that Christ said, except you eat my flesh, and drink my blood, this letter killeth. In his. 4. book and. 4. Chap. to the Rom. Cyprian in his 2. book and 3. Epistle. He called Circumcision rightly a sign, for that in it one thing was seen, and an other was understanded. Christ's blood is showed in the wine, and the people in the water that is mixed with the wine: so that the mixture of the water to the wine, signifieth the spiritual commixtion, and joining of us unto Christ. In his sermon of the lords Supper. The weakness of our faith, is taught by the understanding of the Sacraments. What profit have these words? verily, that we eating Basill of Baptism. and drinking, may evermore be mindful of him, that died for us, and rose again. Hierom. upon the. 26. of Math. Christ took bread, which comforteth man's heart, that he might represent thereby, his very body and blood. Before consecration, an other kind is named: But after Ambrose in his book, of those things, that are declared by the mysteries, the last Chapter. the consecration the body of Christ is signified. Christ said, his blo●…d: before the consecration it is called an other thing, but after the consecration, is signified the blood of Christ. As thou hast in baptism, received the similitude of death, so likewise doest thou in this Sacrament, drink the similitude In his. 4. book and. 4. Chap. In the. 5. Chap. of the same book or Sacraments. of Christ's blood. The Priest saith, make unto us this oblation to be acceptable, which is the figure of the body and blood of our Lord jesus Christ. Thou dost receive the Sacrament for a similitude, of the In his. 6. book and. 1. Chap. of the Sacraments. flesh and blood of Christ, but thou doest obtain the grace and virtue of his true nature: and receiving the bread, in that food thou art made partaker of his godly substance. In eating and drinking the bread and 〈◊〉, we do signify In his book upon the. 1. Cor. 11. Chap. the flesh and blood, which were offered for us. And the old Testament was instituted in blood, because that blood was a witness of God's benefit, in signification and figure, whereof we take the mystical cup of his blood, to the tuition of our body and soul. Let the new Christened man be taught, that Sacraments Augustine of teaching the ignorant people, the. 26. Chap. be visible signs, of heavenly things, and that the things themselves, that he seeth not, must be honoured in them. And that the same kind and element, is not so to be taken, as it is in daily use: Let him also be taught, what the words mean, that he hath heard: Moreover upon occasion hereof, he must be taught, that if he hear any thing, even in the scriptures, that sound carnally, let him think, that there is some spiritual thing meant by it. In his book of the profit of repentance. As many as in Manna understood Christ, they did eat the same spiritual meat, that we do eat. It is a dangerous matter, and a servitude of the soul, to In his. 3. book of christian doctrine. take the sign, in stead of the thing that it signified. Seldom is any difficulty in proper words: But either the circumstance of the place, or the conferring of diverse translations, or else the original tongue, wherein it was written, will make the sense plain: But in words that be altered from their proper signification, there is great diligence, and heed to be taken. And especially we must beware, that we take not literally any thing that is spoken figuratively: nor contrariwise, we must not take for a figure, any thing that is spoken properly. Therefore must be declared the manner, how to discern a proper speech, from a figurative, wherein must be observed this rule. If the thing which is spoken, be to the furtherance of charity, than it is a proper speech, and no figure. So that if it be a commandment, that forbiddeth any evil or wicked thing, or commandeth any thing that is good, or beneficial, than it is no figure: But if it command any evil, or wicked thing, or forbiddeth any thing that is good and beneficial, than it is a figurative speech. Now this saying of Christ (except ye eat the flesh of the son man, and drink his blood, you shall have no life in you) seemeth to command an hainouls and a wicked thing, therefore it is a figure, commanding us to be partakers of Christ's passion, keeping in our minds, in our great comfort and profit, that his flesh was crucified, and wounded for us. Our lord doubted not to say: This is my body, when he In his book against Adimantus the 12. Chap. gave a sign of his body. a In his. 10. book and. 5. Chap. of the City of God. Signs when they be applied unto godly things, are called Sacraments. b In his. 2. book of christian doctrine. 1. ca Reasoning of signs, I say thus: Let no man consider in them, that they be: but rather that they be signs, that is to say, that they do signify. c In his 46. treatise &. 26. treatise upon. john. In Sacraments we see one thing, and we understand an other thing. The Sacraments is one thing, the thing of the Sacrament is an other thing. d In his. 3. book and. 22. Chap. against Maximinus. In Sacraments is to be seen, not what they be, but what they signify. e In his Serm & to the Infants. Christ did carry up his body, from whence he shall come to judge the quick and the dead. There he is now, fitting on the right hand of the father. How can therefore the bread be his body, and the cup, or that which is in the cup, be his blood? These things brethren, are therefore called Sacraments, because that in them, one thing is seen, and an other thing understanded. That which is seen, hath a visible appearance or form: But that which is understanded hath a spiritual utility and profit. A day or two before good friday, we use in common In his. 23. Epistle to Bonifacius. speech, to say thus: To morrow, or this day two days, Christ suffered his passion, where in very deed he never suffered his passion but once, and that was many years passed. Likewise, upon Easter day we say, this day Christ rose from death: where in very deed, it is many hundred years sithence he rose from death: Why then, do not men reprove us as liars, when we speak in this sort? But because we call these days so, by a similitude of those days, wherein those things were done in deed. And so it is called that day, which is not that day in deed: but by the course of the year, it is a like day. And such things be said to be done that day, for the solemn celebration of the Sacraments, which things in deed were not done that day, but long before. Was christ offered any more but once? And he offered himself: And yet in a sacrament or representation, not only every solemn feast, of Easter: but every day he is offered to the people, so that he doth not lie, that saith, he is every day offered. For if Sacraments, had not some similitude, or likeness of those things, whereof they be Sacraments: and for their similitude and likeness, commonly they have the name of the things, whereof they be Sacraments. Therefore, as after a certain manner of speech, the Sacrament of Christ's body, is Christ's body: the Sacrament of Christ's blood, is Christ's blood: So likewise the Sacrament of faith, is faith: And therefore, when we answer for young children in their Baptism, that they believe, which have not yet the mind to believe, we answer, that they have faith, because they have the Sacrament of faith. And we say also that they turn unto God, because of the Sacrament of conversion unto God: for the answer pertaineth to the celebration of the Sacrament. And likewise speaketh the Apostle, of Baptism, saying: that by Baptism we be buried with him into death, he saith not, that we signify burial: But he saith plainly, that we be buried. So that the Sacrament of so great a thing, is not called: but by the name of thing itself. In his. 57 question. upon Leviticus. A thing which signifieth, is wont to be called by the name of the thing, which it signifieth, as it is written in the scripture: the seven ears, be seven years, the seven kine, be seven years, & many other like. And so said S. Paul. that the rock was Christ, and not that it signified Christ: but even as it had been in deed: which nevertheless, was not Christ, by substance: But by signification. Even so, because the blood signifieth and representeth the soul, therefore, in a Sacrament, or signification, it is called the soul. In his book against Adimantus the 12. Chap. For truly, so the blood is the soul, as Christ was the stone, and yet the Apostle saith not, that the stone signified Christ: but saith it was Christ. And this sentence, blood is the soul, may be understanded to be spoken, in a sign or figure, for Christ did not stick to say, This is my body, when he gave the sign of his body. In his preface upon the. 3. Psalm. Christ admitted (judas) unto the banquet, when he did betake, and deliver unto his disciples, the figure of his body. Visible Sacraments are ordained for carnal men, that In his questions upon the old Testament. by the Steps of Sacraments, we may be led from the things, that we see with the eye, unto the things that we understand. In his. 9 book and. 14. Chap. against Faustus. The Sacraments of the old Law, were promises of things to be performed: Our Sacraments are tokens of things, that already be performed. The Sacraments of the jews, in outward tokens, were In his. 26. treatise upon john. diverse from ours: But in the things signified, they were equal, and one with ours. In his. 3. book and. 10. Chap. against the Donatists. If we behold the visible creatures, wherein the Sacraments are ministered, who seethe not, that they be corrupt? But if we consider the things, that are wrought thereby, who seethe not, that they cannot be corrupted. All signs, or tokens, seem in a manner to bear the persons In his. 18. book and. 48. Chap. of the City of God. of the things themselves, that they signify. So the Apostle saith, the rock was Christ, for that the rock, whereof it was spoken, signified Christ. Hierome upon the. 1. to the Galath. Let us not think, that the Gospel standeth in the words of the Scripture, but in the meaning. Christ in his last supper, gave to his Apostles, with his Caprian de unctione Chrismatis. own hands, bread and wine, which he called his flesh, and blood: But on the cross he gave his very body, to be wounded with the hands of the soldiers, that the Apostles might declare to the world, how, and in what manner, bread and wine, may be the flesh and blood of Christ. And the manner he strait ways declareth thus: That those things which do signify, and those things which be signified by them, may be both called by one name. If any man understand the words of Christ, carnally, Chrisostome in his. 46. Homily upon john. he shall surely profit nothing thereby: for what mean these words, the flesh availeth nothing? He meant not of his flesh (God forbidden) but he meant of them that fleshly, and carnally understood those things that Christ spoke: But what is carnal understanding? To understand the words simply, as they be spoken, and nothing else, for we aught not so to understand the things, which we see: But all mysteries must be considered with inward eyes, that is, spiritually to understand them. We offer in deed: but in remembrance of his death, this In his. 17. Homily upon the Hebrewes. Sacrifice is a token, or figure of that sacrifice: The thing that we do, is done in the remembrance of that thing that was done before, we offer alway the same thing. Nay, rather we work the remembrance of that Sacrifice. Christ ordained the table of his holy supper, for this purpose, Upon the. 22. Psaline. that in that Sacrament, he should daily show unto us, bread, and wine, for a similitude of his body. God will not, that we should understand the words of In his. 14. Homily upon john. the holy scriptures, simply, and plainly, as they lie: But with great wisdom and discretion. In his. 11. Homily upon Math. In the Sanctified vessels, there is not the very body of Christ in deed: But a mystery of that body is contained. If Christ died not, whose sign, and whose token, is this In his. 83. Homily upon Math. Sacrament▪ Christ left unto us his last remembrance, as if a man In his. 61. Homily to the people of Antioch. going a far journey, leave a token with his friend, to the end that he seeing the same, may remember his benefits, and his friendship: which token that friend, if he love unfeignedly, can not see without great motion of his mind, and without tears. Fulgent●… in his book to king Thrasimundus. This cup or chalice, is the new Testament, that is to say, this cup or chalice, which I delivered unto you, doth signify the new Testament. Our Saviour without doubt changed the names, and Theodorete in his his. 1. Dialogue. gave to the bod ie the name of the sign or token, and to the token he gave the name of the body. And so when he called himself a vine, he called blood that, which was a token of blood. The cause is manifest, why the names were changed, for he would that they which be partakers of the godly Sacraments, should not set their minds, upon the nature of the things, which they see, but by the changing of the names, should believe the things, which be wrought in them by grace, for he that called that, which is his natural body, corn, and bread, and also called himself a vine, he did honour the visible tokens and signs, with the names of his body and blood, not changing the nature: but adding grace to nature. It is clear, that it is the figure of those things, whereof it beareth the name. a Peter Lombarde. 4. distinction. A Sacrament, is a sign of a holy thing. b In the. 2. distinct. qui manducat. Therefore it is called a Sacrament, for because one thing shall appear, and an other thing is understanded and eaten. c In the. 2. distinction of Consecration, ho est quod. It is called the body of Christ: But improperly, the meaning of it may be thus. It is called the body Christ, that is to say, it signifieth the body of Christ. Clement's Alezander in Pedagogo. 1. book &. 6. cap. Eat my flesh, and drink my blood: meaning hereby under an allegory, or by way of a figure, the meat, and drink, that is of faith and promise. It is to be noted, that the Sacrament is called a figurative D. Harding in his book of a detection. etc. folio. 353. body: because it is made present for a figurative purpose, that is to say, to the end the death of the same body (which death is now past and absent) may be remembered most effectually. Some time the Sacrament is taken for the form of bread Polio. 334. and wine, and that in deed is not our Lord. I grant the Sacrament to be a mystical figure, of Christ's Polio. 339. death, and of his visible body. ¶ The. xxxj. Chapter. ¶ We eat the body and blood of Christ, only by faith. Verily, verily, I say unto you, he john. 6. 47. that believeth in me, hath everlasting life. 48. I am the bread of life. 50. This is the bread, which cometh down from heaven, that he which eateth of it, should not ●…ie. I am the living bread, which came 51. down from heaven: if any man eat of this bread, he shall live for ever: And the bread that I will give, is my flesh, which I will give for the life of the world. verily, verily, I say unto you, except ye eat the flesh 53. of the son of man, and drink his blood, ye have no life in you. Whosoever eateth my flesh, and drinketh my blood, hath 54. eternal life, and I will raise him up at the last day. For my flesh is meat in deed, and my blood is drink in 55. deed. He that eateth my flesh, and drinketh my blood, dwelleth 56. in me, and I in him. As the living father hath sent me, so live I by the father, 57 and he that eateth me, even he shall live by me. This is the bread which came down from heaven: not 58. as your fathers have eaten Manna, and are dead, he that eateth of this bread shall live for ever. Who soever liveth, and believeth in me, shall never die. Chap. 11. 26. I am the vine: ye are the Branches: he that abideth in Chap. 15. 5. me, and I in him, the same bringeth forth much fruit, for without me ye can do nothing. Brethrens, I would not that ye should be ignorant, that 1. Cor. 10. 1. all our fathers were under the Cloud, and all passed through the Sea. And did all eat the same spiritual meat. 3. And did all drink the same spiritual drink, for they drank 4. of the spiritual Rock that followed them: and the rock was Christ. That Christ may devil in your hearts by faith, that ye Ephe. 3. 17. being rooted and grounded in love. etc. ¶ The Doctors. THE same word, Christ called his flesh: for Tertullian of resurrection of our bodies. the word was made flesh: therefore, he must be received in cause of life: he must be devoured, by hearing: he must be chewed by understanding, he must be digested by faith. He was wounded: whose blood we drink, Origene in his 16. Homily upon Numbers. Cyprian in his Sermon of the Lords Suppe●…. that is to say, the words of whose doctrine we receive. He that drinketh of the holy Cup, remembering the benefit of God, is more thirsty than he was before, and lifting up his heart unto the living God, is taken with such a singular hunger & appetite, that he abhorreth all gaully and bitter drinks of sin: and all favour of carnal pleasures is to him as it were sharp and sour Vinegar. And the sinner being converted, receiving the holy Mysteries of the lords Supper, giveth thanks unto God, and boweth down his head, knowing that his sins be forgiven, and that he is made clean and perfect, and his soul (which God hath sanctified) he rendereth to God again as a faithful pledge, and then he glorieth with Paul, saying, now it is not I that live: but it is Christ that liveth in me. These things be practised and used among the faithful people, and to pure minds, the eating of his flesh, is no horror, but honour: And the spirit delighteth in the drinking of the holy & sanctified blood: and doing this, we whet not our teeth to bite: But with pure faith we break the holy bread. The author of this tradition said, that except we eat his flesh, and drink his blood, we shall have no life in us: instructing us with a spiritual lesson, & opening to us a way, to understand so privy a thing, that we should know, that the eating is our dwelling in him, and our drinking is as it were an incorporation in him: being subject unto him, in obedience: joined unto him, in our wills: and united in our affections. The eating therefore of this flesh, is a certain hunger, and desire to devil in him. As meat is to the flesh: so is faith unto the soul. We eat Christ's flesh, & drink his blood, being made, ●…asile in his 141. Epistle. by his incarnation, and sensible life, partakers of his words and wisdom. For his flesh and blood, he called all his mystical conversation here in his flesh, and in his doctrine, consisting, of his whole life, pertaining both to his humanity and divinity, whereby the soul is nourished, and brought to the contemplation of things eternal. a Ambrose in his. 2. book of Virgins. In our minds Christ is daily offered, for the redemption of the body. b In his. 19 Sermon. Stephen being in earth, touched Christ being in heaven, by faith. c In his. x. book and. 24. in Chap. Luke. We touch not Christ by bodily touching: but we touch him by faith. d In his 6. book and. 8. Chap. in Luke. By faith Christ is touched: By faith Christ is seen. He is not touched with our bodies: he is not holden with our eyes (but with faith.) e In his book of those things that are declared by the Mysteries the. 3. Chap. That thing is better seen, that is not seen with our eyes. f August. upon the. 75. Psal. When we forget not the gifts of our Saviour, is not Christ offered unto us every day? Of the very remnants of our thoughts, that is to say, of our very memory, Christ is so daily offered unto us, as though he renewed us every day. Of things that be absent, faith is present: of things In his. 13. book and. 1. Chap. of the Trinity. that be without, faith is within: and of things that be not seen, faith is seen. From whence hath the water, this great power, that it In his 80. treatise upon john. toucheth the body, and washeth the heart, saving by the working of the word? Not for that it is spoken: But for that it is believed. Who soever thou be, that with faith, and fear, hearest In his. 141. Sermon on the 2. holp day after Easter. the word of God, the breaking of bread doth comfort thee, the absence of our Lord, is not absence: have thou faith, and he, whom thou seest not, is with thee. Therefore our Lord as touching his body, hath absented himself from all his church, and is ascended into heaven, that our faith may be edified. How shall I hold Christ being absent? How shall I thrust In his. 50. treatise upon john. my hand into heaven, that I may hold him sitting there? Send up thy faith and thou holdest him. Thy fathers held him in flesh, hold him thou in thy heart: for Christ being absent, is also present: unless he were present, we could not hold him. But for as much as it is true, that he faith, behold, I am with you until the end of the world. Therefore he is gone, and yet is here, he cometh again, and hath not forsaken us, for he hath advanced his body into heaven: But he hath not withdrawn his majesty from the world. Our Lord called himself the bread, that came from heaven, In his. 26. treatise upon john. exhorting us to believe in him. For to believe in him, that is, to eat the bread of life. He eateth, that believeth in him. He is fed invisibly, because he is new borne invisibly. Inwardly he is an infant: Inwardly he is new. Where he is renewed, there is he filled. Christ himself is our meat, than which, nothing is In his. 7. treatise upon john. more savoury: so that a man hath a sound taste in his heart. The Lord comforteth us that can not now touch him In his. 1. treatise upon the Epistle of john. with hand, sitting in heaven: But by faith we may touch him. When ye shall see the son of man ascending up, where In his. 27. treatise upon john. he was before, then shall ye see, that he giveth not his body, in such sort, as you imagine: then shall ye understand, that his grace is not consumed by morsels. He that eateth Christ's body inwardly, not that eateth In his. 26. treatise upon john. outwardly: he that eateth the body of Christ itself, in heart, not that presseth with his teeth. To believe in Christ, that is the eating of the bread of life: prepare not your mouths, prepare your hearts. To believe in him, is to eat him, that drinking of him, what is it else: but to live by him. Why dost thou prepare thy belly, and thy teeth? Believe, In his. 25. treatise upon john. and thou hast eaten. Come unto me and receive the light: what is, come unto In his book against the jews▪ 9 chap. him: But believe in him? Your waking shall not be painful to you: for there ye In his book of nature & grace the. 69. Chap. come to him, where ye believe in him. There be certain spiritual hands in the heart, The Preachers deliver Christ unto their auditors, and In his. 4. book and. 16. Chap. of christian doctrine. Upon the. 46. Psalm. learners. Behold Christ ascending: believe in Christ being absent: trust in Christ that shall come again: And yet by his privy mercy, feel him present. This is therefore, to eat that meat, and to drink that In his. 26. treatise upon john. drink, to devil in Christ, and to have Christ dwelling in him. What other thing here, is it to drink, but to live? Eat In his. 2. Sermon of the words of the Apostle. life, drink life, and thou shalt have life, and yet thy life is whole. The things that we understand (by faith) are more In his. 117. Epistle. Of the words of our lord in Luke. Chrisostome in his. 16. Homily upon Math. certain, than the things, that we see with our eyes. Not that is seen: but that is believed doth feed us. All Mysteries or Sacraments, must be considered with inward eyes, that is to say, spiritually. For the inward eyes as soon as they do see the bread, do pass over the creatures, and think not of that bread, which is baken of the Baker: But of him that calleth himself the bread of life, which is signified by the mystical or Sacramental bread. Where as the carrion is, there are the Eagles. The car●…ion In his. 24. Homily upon the 1. Cor. is the body of Christ, in respect of his death: But he nameth Eagles, to show, that who so will approach to this body, must mount a loft, and have no dealing with the earth, nor be drawn and creep down ward: But must evermore fleed●…, and behold the son of justice, and have the eye of his mind quick and sharp. For, this is a Table of Eagles, that flee on high: not of jays that creep beneath. Christ is thy banquet, Christ is thy thought, Christ is Hierome of the. 7. orders of the Church. De Grad●…. 7. Hierome upon the book of the Preache●…. thy joy, Christ is thy desire, Christ is thy reading, Christ is thy rest. The flesh of the lord is very meat, and the blood of the Lord is very drink, we have this good profit only in this world, that we may eat his flesh, and drink his blood, not only in a mystery: But also in the reading of the scriptures. For it is very meat and drink, which is taken out of God's word: by the knowledge of the Scriptures. Unto whom Christ was painted out, and crucified among you before your eyes, yet was not Christ crucified in Galatia: but at jerusalem: how then saith saint Paul unto the Galathians, Christ was crucified amongst you? His meaning Chrisostome upon the Epist. to the Galath. the. 3. Chap. was, to show the strength of faith, which is able to see things, though they be far away, and that by the eyes of faith, saw the death of Christ more plainly, and perfectly, than many that were present at his death, and saw all that was doen. Christ was the very true Manna: whom under the figure Cirill in his. 3. book and. 34. Chap. upon john. of Manna, God gave unto the fathers of the old law. Christ's is the beginning, and foundation unto holiness, and righteousness: I mean by faith, and none otherwise, Cirill in his. 4. book and. 39 Chap. upon john. Christ dwelleth in us. They were under the cloud, & were drinched with Christ, the rock giving them water. Hillary upon the. 67. Psalm. Beda upon the 1. Cor. 10. cap. No man may doubt: but every faithful man is then made partaker of the body and blood of Christ, when in Baptism he is made the member of Christ. What is it to eat his flesh, and to drink his blood, but to Bernarde in hi●… 3. Sermon upon the Psalm. Qui habitat. be partakers of his passion, and to follow that conversation, which he did use here in the flesh? Which thing that most holy Sacrament, in the which we receive the body of the Lord, doth signify, that is to say, that as the form of bread is seen to enter into us, so must we know, that by that conversation, which he did use in the earth, he entereth into us to devil, through faith in our hearts. He that eateth my flesh, and drinketh my blood, hath eternal In 〈◊〉 Sermon of the loving of God. life, that is to say, he that is mindful, or doth remember my precious death, and by mine example doth mortify his members, which are upon the earth, hath everlasting life. We may not look barely upon those things (of bread Euthinius upon the. 9 Chap. of john. and wine) but must thereof imagine some other matter, and behold the same with our inward spiritual eyes: as it is meet to behold mysteries. Inwardly he beholdeth Christ, whom by meditation he Gregory upon the. 1. Kings a. Chap. and 2. book. beareth in his heart. a In his. 29. book and. 16. Chap. of job. John baptist by pointing with his finger: Esaias by Prophesiing, Abel by offering, spoke all three of one lamb. And Abel by signifying, held the same Christ in his hands, whom John held by pointing, and whom Esaias held by Prophesiing. This is the drinking of the blood of jesus, to be made partaker Clemens Alexander in his a book and. 2. Chap. in Paedagogo. of his immortality. b In the decrees of penance the. 2. distinct. This is to eat that lively bread, to believe in Christ, that is to say, with love to stick fast unto Christ, c Leo Pope in his. 3. Sermon of the birth of of our Lord. The Sacraments by reason of the time were diverset when as the faith, by the which we live, was in no age diverie. ¶ The. xxxij. Chapter. ¶ The wicked eateth not the body of Christ. Give not that which is holy to Dogs, Math. 7. 6. neither, cast ye your pearls before Swine, least they tread thein●… under feet, and turning again, all to rend you. Every branch that beareth not john. 15. 2. fr●…icte in me, he taketh away. If any man abide not in me, he is 6. cast forth as a branch, and withereth: and men gather them, and cast them into the fire. If any man hath not the spirit of Christ, the same is not his. Rom. 8. 9 Wherefore, who soever shall eat this bread, and drink 1. Cor. 11. 29. the cup of the Lord unworthily, shallbe guilty of the body and blood of the Lord. For he that eateth and drinketh unworthily, eateth and 29. drinketh his own damnation, because he discerneth not the lords body. ¶ The Doctors. THE word was made flesh, and very meat, Origene upon Math. which, who so eateth, shall surely live for ever, which no evil and wicked man can eat, for if it could be, that he that continueth evil, might eat the word made flesh, seeing that he is the word, and bread of life, it should not have been written: who so ever eateth of this bread, shall live for ever. jesus is the bread, which is the Saints, and he that taketh Ambrose of the patriarchs blessing, the. 6. Chap. this bread, doth not dye a sinners death, for this bread is the remission of sins. This bread that goeth into the body, is not so greedily In his book upon the Sacraments. sought of us, but the bread of everlasting life, which upholdeth the substance of the soul. For he that disagreeth from Christ, d●…oeth not eat his flesh, nor drink his blood, although he receiveth the Sacrament of so high a thing, to his utter damnation and undoing. Neither heretics, nor such as profess a true faith in Augustine in his. 21. book and. 25. Chap. of the City of God. their mouths, and in their living show the contrary, have neither a true faith (which worketh by charity, and doth not evil) are to be counted among the members of Christ. For they can not be, both members of Christ, and members of the devil. Therefore it may not be said, that any of them eat the body of Christ. For when Christ saith, he that eateth my flesh, and drinketh my blood, dwelleth in me, and I in him. He showeth what it is, to eat his body, and drink his blood: which is, when a man dwelleth so in Christ, that Christ dwelleth in him. For Christ spoke those words, as if he should say: he that dwelleth not in me, and in whom I devil not, let him not say or think, that he eateth my body, or drink my blood. He that doth not eat his flesh, and drink his blood, In his. 26. treatise upon john. hath not in him everlasting life. And he that eateth his flesh and drinketh his blood, hath everlasting life: but it is not so in those meats, which then we take to sustain our bodies. For, although without them we cannot live, yet, it is not necessary, that whosoever receiveth them, shall live, for they may dye for age, sickness, or otherways. But in this meat and drink of the body and blood of our Lord, it is other wise, for both they that eat and drink them not, have not everlasting life, and contrariwise, who so ever eat and drink, they have everlasting life. The Sacrament of the unity of Christ's body and blood, is taken in the lords table, of some men to life, and of some men to death: but the thing itself is taken of all men to life, and of no man to death. This is to eat that meat, and drink that drink: to devil in Christ, and to have Christ devil in him. And for that cause, he that dwelleth not in Christ, and in whom Christ dwelleth not, without doubt he eateth not spiritually his flesh, nor drink his blood: although carnally and visibly with his teeth, he bite the Sacrament of his body and blood. The disciples did eat the bread, which is the Lord: but In his. 59 treatise upon john. judas did eat the bread of the Lord, against the Lord, to them it was life: but to him, it was pain and death. a In his. 53. Sermon of the words of the Lord. Many do receive the Sacrament of his body: but they shall not all that receive it, have the place with him, which is promised unto his members. b Chrisostom. Saincta, sainctis: holy things, for holy men. c Hiero. upon the. 6●…. Chap. of Esaie. All that love pleasure more than god, eat not the flesh of jesus, nor drink his blood, of the which himself saith: he that eateth my flesh, and drinketh my blood, hath everlasting life. d In his book upon jerimie. Heretics doth not eat and drink the body, and blood of the Lord, e In his book upon the. 8. of Oseas. Heretics eat not the flesh of jesus, whose flesh is the meat of faithful men. f Hillary in his ●…. book. of the Trinity. The bread that came down from heaven, is not received but of him, that hath our lord, and is the member of Christ. He that agreeth not with Christ, doth neither eat his Prospero in his book of Sentences, taken out of Augu. works, the. 339. Ser▪ ●… body, nor drink his blood, although to the condemnation of his presumption, he receive every day, the Sacrament of so high a matter. a Barnarde in his 26. Sermon upon the Canticles. Christ is touched, with affection, not with the hand: with desire, not with the eye: with faith, not with the senses. b D. Harding in his book, a detection of foul errors, lies. etc. folio. 346. judas is said to have eaten the bread of our lord against our lord, because he did eat the Sacrament unworthily, and so he did not eat our lord, as he is bread, that is to say, as he feedeth: but as he is a judge, and as he condemneth the unworthy eater, to everlasting pain. ¶ The. xxxiij. Chapter. ¶ What it is to be guilty of the body and blood of the Lord. Give ye not that which is holy to dogs, Math. 7. 6. neither cast ye your Pearls before swine, jest they tread them under their feet. Who soever shall eat this bread, and 1. Cor. 11. 27. drink this Cup of the Lord unworthily, shallbe guilty of the body and blood of the Lord. For he that eateth and drinketh unworthily, eateth and 29. drinketh his own damnation, because he discerneth not the lords body. ¶ The Doctors. a●… Cyprian of the washing of the Apostles feet. THE wicked have no gain by the death of Christ: but the benefits that they have despised, do most justly condemn them. b Athanasius of the passion and Cross of our Lord. Worshipping our Lord, and not living so as ●…s meet for our Lord, they feel not, that thereby they are made guilty of our lords death. c Ambrose upon the▪ 1. Cor. 11. Chap. He is unworthy of the Lord, that doth otherwise celebrated the Mysteries, than it was delivered of the Lord, for he cannot be devout, that taketh it otherwise, than it was given of the Author. Outwardly they have the Sacrament of Christ's body: Augustine in his. 50. Epistle ●…o Bonifacius. Ioh●…●…0. Sermon of tyme. but the thing itself, inwardly in their hearts they have not. And therefore, they eat, and drink their own judgement. He is guilty of no small price: but even of the blood of christ, that defileth his own soul, that was made clean by the Passion and blood of Christ. The adulterer is guilty of everlasting death, because he In his. 120. Sermon in the same book. Hierome upon the. 1. of Mala●…hy. despised in himself, the blood of our Saviour. When the Sacraments are abused: then he, whose Sacraments they are, is said to be abused. ¶ The. xxxiiij. Chapter. ¶ The Say people aught to receive the Cup of the Lord, as well as the Bread. ALso he took the Cup, and when he had Math. 26. 27. given thanks, he gave it them, saying, drink ye all of it. For this is the blood of the new Testament, 28. that is shed for many, for the remission of sins. Also he took the Cup, and when he Mark. 14. 23. had given thanks, gave it to them: and they all drank of it. And he took the Cup and gave thanks, and said, take Luke. 22. 17. this and divide among you. The cup of blessing, or thanksgiving, which we bless, 1. Cor. 10. 16. is it not the Communion of the blood of Christ? I have received of the Lord, that which I also have delivered 1. Cor. 11. 23. unto you, to wit. etc. After the same manner also he took the Cup, when he 25. had supped, saying, This Cup is the new testament in my blood: this do as oft as ye drink it, in remembrance of me. For as often as ye shall eat this bread, and drink this 26. Cup, ye show the lords death till he come. ¶ The Doctors. ONE Cup is divided, unto the whole Ignatius to Philadelphes. Church. How shall we teach, exhort, and Cyprian in his 2. Epist▪ to Cornelius. the Pope. provoke them to shed their blood, for the confession of the name of Christ, if we do deny, or will not give unto them the blood of Christ, when they should fight and stand manfully in the quarrel of their master, and Lord Christ? Or how shall we make them apt to drink the cup of Martyrdom, if we do not permit nor suffer them, to drink the cup of the Lord in the Church, by the right that they have to communicate with us. a Chrisostome in his. xxvii. Homily in the 1. Cor. Christ both in the bread, and also in the cup, said, do this in remembrance of me. b In his. ●…8. Homily in the 2. Cor. In the receiving of the holy Mysteries, there is no difference between Priest and people. c Dionysius Hiera. 3. Chap. The unity of the cup, is divided unto all people. d Beda in his. 6▪ book upon the xxii. of Luke. The bread in mystical manner, hath relation to the body of Christ: the wine hath relation unto his blood. e Haimo upon the. i Co. xi. ca The Cup is called the communication, because of the participation, for that every man receiveth of it. f Theophilact: in the. i Cor. xi▪ Chap. The reverend cup, is in equal manner delivered unto al. g Paschasius. Drink ye all of this: as well the ministers, as the rest of the faithful. h Augustine of Consecration the. two. distinction quia passus. We receive together: we drink together: because we live together. i Gelasius Pope, of consecration, the. two▪ distinction. Cap. comperimus. We have understanded, that some having only received the holy portion of the body, do abstain from the cup of the holy blood: but sith that they are moved by a fond superstition, which I know not, thus to abstain, either let them receive the whole Sacrament, or be put from all together▪ For there can be no division of this one Sacrament, and high mystery, without great Sacrilege. It is not without a just and necessary cause, that the Sacrament The Close upon the same Canon. is taken under both kinds. For the kind or form of bread, is referred to the flesh: and the kind or form of wine, to the soul. It is taken and received under both kinds, for to signify that Christ did take upon him, both a humane body, and an humane soul. And also for to signify that the receiving of this Sacrament, is available both to the flesh, and also to the soul, for if it were only received, under one kind, it should be signified that it is available only, for the unition and safeguard of the one. Where as for the accomplisment of the Communion, Leo Pope, of Consecration the. 2. Distinstinction, cum omne. they dip the Sacrament, and deliver it unto the people, they have not receined this witness of the Gospel, for the delivery of the bread, and the delivery of the Cup, are mentioned a sunder. They be false catholics, that are not ashamed by all means, Gerardus Lo●…ichius. in the. 7. part of the Canon. to hinder the reformation of the Church. They to the intent the other kind of the Sacrament may not be restored unto the lay people, spare no kind of blasphemies, for they say, that Christ said only unto his Apostles, drink ye all of this: but the words of the Canon be these: take and eat ye all of this: Here I beseech them, let them tell me, whether they will have these words also, only to pertain unto the Apostles. Then must the say people, abstain from the other kind of the bread also, which thing to say, is an heresy, and a pestilent, and a detestable blasphemy. Wherefore it followeth, that each of these words was spoken unto the people, and to the whole Church. Whole Christ is not contained under each kind, by way Alexander of Hales▪ 4. q. 40. m. 3. Article. 2. Ibidem. of Sacrament: but the flesh only under the form of bread, and the blood under the form of wine. The receiving under both kinds, which order the lord delivered, is of greater strength, and of greater fullness. 4. Q. 53. M. 1. Consideration had unto the Sacrament, and to the perfection Ruardus Tapper, Cassander, de utraque specie Pag. 29. of the same, it were more convenient, that the Communion were ministered under both kinds, then under one alone. For this were more agreeable to the institution, and fullness thereof, yea, and to the example both of Christ, and also of the fathers, and of the primative Church. ¶ The. xxxv. Chapter. ¶ Against reservation of the Sacrament. Eat not thereof raw, boiled, nor sodden in Exodus. 1●…. 9 water, but roasted with fire, both his head, his feet, and his purtenaunces. And ye shall reserve nothing of it unto 10. the morning: but that which remaineth of it unto the morrow, shall ye burn with fire. Moses then said unto them, let no man reserve thereof Chap. 16. 19 till morning. ¶ The Doctors. THis bread is received, and not shut up. Cyprian of the lords Supper. Clemens in his 2. Epistle. Let there be so many hosts, or so much bread offered at the altar, as may be sufficient for the people. If any thing remain, let it not be kept until the morning. * Augustine in his. 3. book & x. Chap. of the Trinity. The bread made to this purpose: is spent in receiving the Sacrament. a Hierome in the. 1. Cor. 11. Chap. After the Communion was done, what so ever portion of the Sacrifices remained, they spent it there together in the Church, eating their common supper. b Cirill in his v. homily upon Leviticus. The bread that our Lord gave unto his disciples, he lingered it not, nor bade it to be kept until the morning (for that Christ said not) take and keep, but take and eat. c Hesichius in his▪ two. book. & 8. ca upon Le. The remanentes of the Sacrament were burnt, immediately in the fire. d Nicephorus in his. 17. book and. xxv. chap. The same remanentes, in some places were given to children that went to school, to be eaten by them presently in the Church. e Gabriel Biell in his. 26. L●…ction. Christ gave not (the Sacrament) to his disciples that they should reverently reserve it: but he gave it for their use, saying: Take, and eat. ¶ The. xxxuj. Chapter. ¶ We are not saved by the outward Ceremonies of the Sacrament. Ask now the Priests concerning the Aggeus. 2. 12. law, and say. If one bear holy flesh in 13. the skirt of his garment, and with his skirt do touch the bread, or the pottage, or the wine, or oil, or any meat, shall it be holy? And the Priest answered and said, no. In deed I baptize you with water, to amendment of life: Math. 3. 11. but he that cometh after me, is mightier than I: he will Baptize you with the holy ghost, and with fire. verily, verily I saic unto thee, except that a man be borne john. 3. 5. of water and the spirit, he can not enter into the kingdom of God. Now are ye clean through the word, which I have spoken Chap. 15. 3. unto you. Faith was imputed unto Abraham for righteousness. Rom. 4. 9 How was it then imputed? When he was Circumcised, or 10. uncircumcised? Not when he was Circumcised, but when he was uncircumeised. After he received the sign of Circumcision, as the seal of 11. the righteousness of faith, which he had when he was uncircumcised. etc. Moreover brethren, I would not that ye should be ignorant, ●…. Cor. 10. 1. that all our fathers were under the cloud, and all passed through the sea. And were all baptized unto Moses, in the cloud, and in 2 the sea. But with many of them GOD was not pleased: for they 5 were overthrown in the wilderness. Husbands, love you your wives, even as Christ loved Ephe. 5. 25. the Church, and gave himself for it. That he might sanctify it, and cleanse it, by the washing 26 of water, through the word. To the which also the figure that now saveth us, even 1. Peter▪ 3. 21. Baptism agreeth (not the putting away of the filth of the flesh: but in that a good conscience maketh request to God) by the resurrection of jesus Christ. ¶ The Doctors. IN Baptism we are washed with the Passion Tertullian of Baptism. Origene upon the. 15. of Math. of Christ jesu. The thing, that is sanctified by the word of God, and prayer, sanctifieth not him that useth it, by the nature of itself. The remission of sin, whether it be given by baptism, Cyprian of Christ's Baptism. or by any other sacrament, is in deed of the holy ghost, and to the same holy ghost, only the privilege of this work doth appertain. The solemnity of the words, and the invocation of God's holy name, and the outward signs appointed by the ministery of the priest, by the institution of the Apostles, work the visible outward Sacrament: but touching the substance thereof, it is the holy ghost, that worketh it. It is not nature, that giveth effect, or force unto the elements In his Sermon de unctione Chrismatis. being sanctified: but the divine power worketh more mightily. If there be any grace in the water, it is not of the nature Basile, of the holy Ghost in the. xv. Chap. Ambrose in i book of Sacraments, the 5. Chap. Augustine in his. 80. treatise upon john. of the water: but of the presence of the spirit. The element is one thing, and consecration an other. The work is one thing, and operation an other. The water healeth not, unless the holy ghost descend, and consecrated that water. Now are ye clean, because of the word, that I have spoken to you: but why saith he not, now ye are clean because of the Baptism, wherewith ye are washed, saving that, because in the water it is the word, that maketh clean? take away the word, and what is the water, more than water. Whence is all this so great virtue, or power of the water, that it toucheth the body, and washeth the heart: but by the working of the word? Not for that it is spoken: but for that it is believed. The Infidel when he heareth of the water of Baptism, Chrisostome upon the Cor. ●…. 〈◊〉. thinketh it to be only plain water: but I that believe in christ do not only see water, but also the cleansing of the soul, by the spirit of God. I consider Christ's burial, his resurrection, our sanctification, righteousness, and the fullness of the spirit: the thing that I see, I judge not with my bodily eyes: but with the eyes of my mind. Is it not a man that Baptizeth? Man stretcheth forth his In his. xxvii. Homily of his return from Asia to Constantinople. right hand: but God governeth his hand: doubt not of the grace of God, for it is the gift of God. In baptism, the paper, is the conscience, the tongue of the Priest is the pen, the hand is the grace of the holy ghost. Seest thou the water? Consider the divine power that The Counsel of nice. lieth hid in the water. Imagine that the water is full of heavenly fire. The minister being a man, giveth only the water: but Hierome upon the. 4. Chap. of Esaie. God giveth the holy ghost, whereby the sins be washed away. If any man having received only the bodily washing of In his book upon the. 3. Chap. to the Galathians. water, that is outwardly seen with the eye, he hath not put on our Lord jesus Christ, although Simon Magus in the Acts of the Apostles, received the Baptism of water, yet because he had not the holy ghost, he put not on Christ. True Baptism standeth not so much in washing of the Of Consecration in the. 4. Distintion Cap. verus. body, as the faith of the heart, as the doctrine of the Apostle hath taught us, saying, by faith purifying their hearts, and in an other place, Baptism maketh us safe: Not the putting away of the filth of the flesh: but the examining of a good conscience before God, by the resurrection of jesus Christ. We may not in any wise say, that the grace of God is contained Bonaventura in the. 4. Sentence. 1. distinction, and. 3. Question. substantially, and verily in the Sacraments, as water is contained in the vessel, or a medicine in the box. For so to say it were erroneous: but we say the Sacraments contain the grace of God: because they signify the grace of God. The grace of god is not in the visible signs, but in the soul. To the objection, that is made, that the remission of sins is hid in Baptism: we must answer thus, that it must be taken of the thing signified: yet not to contain verily, and substantially in itself: but that the grace, that is signified thereby is contained in the soul: The Sacrament justifieth no man, nor maketh him faithful: Luther in his Homily upon the feast of Corpus Christi day. but requireth that thou be faithful, and justified, before thou come to it. ¶ The. xxxvij. Chapter. ¶ Christ's body is but in one place at once, and not in many places. IF any shall say unto you, lo, here is christ, Math. 24. 23. or there, believe it not. Ye have the poor always with you, but Chap. 26. 11. me shall ye not have always. After the Lord had spoken unto them, he Mark. 16. 19 was received into heaven, and sat at the right hand of God. And they found the Stone rolled away from the Sepulchre, Luke. 24. 2. And went in, but found not the body of the Lord jesus. 3 He is not here, but is risen. 6. And it came to pass, that as he blessed them, he departed 51. from them, and was carried up into heaven. I leave the world, and go to the Father. john. 16. 28. And when he had spoken these things, while they beheld, Acts. 1. 9 he was taken up: for a Cloud took him up out of their sight. Ye men of Galilee, why stand ye gazing into heaven? this 11. jesus which is taken up from you into heaven, shall so come, as ye have seen him go into Heaven. And he shall send jesus Christ, which before was preathed Chap. 3. 20. unto you. Whom the Heavens must contain until the time that 21. all things be restored: which God hath spoken by the mouth of his holy Prophets since the world began. Behold, I see the heavens open, and the Son of man Chap. 7. 56. standing at the right hand of God. Though we had known Christ after the flesh, yet now 2. Cor. 5. 16. henceforth, know we him no more. If ye then be risen with Christ, seek those things which Collos. 3. 1. are above, where Christ sitteth at the right hand of God. Our conversation is in heaven, from whence also, we look Philip. 3. 20. for the Saviour, even the Lord jesus Christ. We have such an high Priest, that sitteth at the right Hebrews. 8. 1: hand of the throne of the majesty in Heaven. This man, after he had offered one sacrifice for sins, sitteth Chap. x. xii. for ever at the right hand of God. ¶ The Doctors. IF he be here among us still, how can he be gone Origene in his 33. Homily upon Math. hence as a staunger departed into another country? Christ is both GOD and man, having in him two natures. And as a man he is not with us unto the worlds end, nor is present with all his faithful, that be gathered together in his name: but his divine power and spirit is ever with us. Paul was absent from the Corinthians in his body, when he was present with them in his spirit: So is Christ gone hence, and absent in his humanity, which in his divine nature is every where. And in this saying we divide not his humanity (for saint john writeth, that no spirit that divideth jesus can be of god) but we reserve to both his natures, their own properties. It is not christ as being man, is wheresoever two or three be In his. 23. treatise upon Math gathered together in his name: neither Christ as being man is with us, all days unto the worlds end, nor christ as being man, is present with the faithful every where gathered together: but the divine power, or nature that was in Christ. Epiphanius in his. 3. book of his short declaration of the christian faith. He sitteth at his father's right hand in glory, not putting away his body: but joining to the same in spiritual condition in the perfection of one Godhead, even as our bodies, that now are sown according to the flesh, shall be raised ●…erordyng to the spirit. Before Prayer, the Priest with a Preface, prepareth the Cyprian upon the lords prayer. hearts of the brethren, saying unto them, lift up your hearts: that when the people answereth, we lift them up unto the Lord, they may be put in mind to think of nothing else, but of the lord. The Angel which was with Cornelius, was not at the Basile of the holy ghost the xxii. Chap. same time with Philip, nor the Angel which spoke to Zacharie in the Altar, was not the same time in his proper place in heaven: but the holy ghost was at one time in Abacuk, and in Daniel in Babylon, and with Hierome in Prison, and with Ezechiell in Chober, and therefore he is God. Seek the things that be above, not the things that be upon Ambrose in his x. book and xxiiii. Chap. of Luke. the earth. Therefore we must not seek Christ upon earth: nor in earth: nor according to the flesh, if we list to find him. Marry could not touch Christ, because she sought him upon the earth: but Stephen touched him, because he sought him in heaven. Doubt not but jesus Christ, as concerning the nature of Augustine in his. 57 Epistle unto Dardanus. his manhood, is now there, from whence he shall come. And remember well, and believe the profession of a Christian man, that he rose from death, ascended into heaven, sitteth at the right hand of his father, and from that place, and none other, shall he come to judge the quick and the dead, and he shall come (as the Angel said) as he was seen to go into heaven, that is to say, in the same form & substance, unto the which he gave immortality: but changed not nature. After this form, we may not think that he is every where. For, we must beware, that we do not so stablish his divinity, that we take away the verity of his body. The Lord jesus, as God, is every where, and as man, is in heaven. Doubt not but our Lord jesus Christ, is every where as God, and as a dweller he is in man, that is the Temple of god, and he is in a certain place in heaven, because of the measure of a very body. Take away from body's limitation of place, and the bodies will be no where, and because they be no where, they will be nothing: take away from bodies the qualities of bodies, there will be no place for them to be in, and therefore the same bodies must needs be no where. Our saviour jesus Christ, is above: but yet his truth is In his. 30. treatise upon john. here, his body wherein he rose, can be but in one place: but his truth is spread every where. You shall have the poor always with you: but me you In his. 50. treatise upon john. shall not ever have: Christ spoke these words of the presence of his body. For, as concerning his divine majesty, as concerning his providence, as concerning his infallible and invisible grace: these words be fulfilled which he spoke: I am with you unto the worlds end: But as concerning the flesh which he took in his incarnation, as concerning that which was borne of the virgin, as concerning that which was apprehended by the jews, and crucified upon a Tree, and taken down from the Cross, lapped in Linen clotheses, and buried, and rose again, and appeared after his resurrection, as concerning the flesh, he said: you shall not have me ever with you. Wherefore, seeing that as concerning his flesh, he was conversant with his disciples forty days, and they accompanying, seeing, and following him, he went up into heaven, Both he is not here (for he sitteth at the right hand of his Father) and yet he is here, for he departed not hence, as concerning the presence of his divine majesty, we have Christ ever with us: but as concerning the presence of his flesh, he said truly to his disciples: ye shall not ever have me with you. For, as concerning the presence of his flesh, the Church ha●… Christ but a few days, yet now it holdeth him fast by faith, though it see him not with eyes. Christ, as man, according to his body, is in heaven, and In his. ●…1. treatise upon john. passeth from place to place: and, when he cometh to another place, he is not in the other place, from whence he came. We must believe, and confess, that the son of God (as In his book, de ●…ssentia divinitatis. concerning his divinity) is invisible without a body, immortal, and incircumscriptible: but as concerning his humanity, we aught to believe and confess, that he is visible, hath a body, and is contained in a certain place, and hath truly all the members of a man. In his. xx. book and xi. Chap. again ●…austus. Christ, as concerning the presence of his body, he could not be together at one time, in the Sun, in the Moon, and upon the Crosse. These words spoken, he ascended into heaven. Hereby he In his book of the unity of the Church, the. x. chapter. gave our ears a praemunire against them which he foretold us, would rise in process of time, and say: Behold, here is Christ: behold there is Christ, unto whom he willed us we should give no credit, neither have we now any manner excuse, if we believe them against the voice of our shepherd, being so clear, so open, and so plain, that no man, be he never so heavy, or dull of heart, can justly say, I understand him not. Christ by his Godhead is ever with us: but unless he had In his. ●…0. Sermon in john. upon the words of our lord. Hierome in the explication of Damasus Creed the. 4. Tom. departed away bodily from us, we should evermore carnally see his body. Christ ascended into heaven, sitteth at the right hand of the Father, the same nature of flesh wherein he was borne, and suffered, and rose again, remaining still: for the substance of his human nature was not done away: but glorified. Although Christ took away from hence the presence of Cirill in his. 6. book and. 14. chap. upon john. his body, yet in his majesty of his godhead, he is ever here, as he promised to his Disciples at his departing, saying: I am with you ever unto the worlds end. Christian people must believe, that although Christ be absent In his. 9 book and xxi. Chap upon john. from us, as concerning his body, yet by his power he governeth us, and all things, and is present with all them that love him: Therefore he said, verily, verily, I say unto you, wheresoever there be two or three gathered together in my name, there am I in the mids of them. For like as when he was conversant hear in earth as a man, yet than he filled heaven, and did not leave the company of Angels: Even so being now in heaven with his flesh, yet he filleth the earth, and is in them that love him. And it is to be marked, that although Christ should go away only as concerning his flesh (for he is ever present in the power of his divinity) yet for a little time he said he would be with his disciples. Although I shall be absent with my body: yet I will be In his. x. book and. 7. chap. upon. ●…n. In his. two. book of the Trinity. present with you as I am God. If the nature of the Godhead were a body, it must needs be in a place, and have quantity, greatness, and circumscription. Christ could not be conversant with his Apostles in flesh, In his. xi. book and iii chap. upon john. Didimus in his. i. book and i chap of the holy Ghost. after that he had ascended unto his father. All creatures, visible and invisible, be circumscribed and environed either within one place, or within the property of their own substance: so that no Angel can be at one time in two places: And for as much as the holy ghost, is in many men at one time, therefore the holy ghost must needs be God. One and the self Christ, of mankind, was made a man, Fulgentius in his v. book to King Thrasimundus. compassed in a place, who of his father is God, without measure or place, one and the self same person. As concerning his man's substance was not in heaven, when he was in earth, and forsook the earth, when he ascended into heaven: But as concernng his godly substance (which is above all measure) he neither left heaven, when he came from heaven, nor he left not the earth, when he ascended into heaven, which may be known by the most certain word of Christ himself: who, to show the placing of his humanity, said to his disciples, I ascend up to my father, and your father, to my God, and your God. Also when he had said of Lazarus, that he was dead, he added, saying: I am glad for your sakes, that you may believe, that I was not there: but to show the unmeasurable compass of his divinity, he said to his disciples: Behold, I am with you always, unto the worlds end. Now, how did he go up into heaven: but because he is a very man, contained within a place? Or how is he present with faithful people: but because he is very GOD, being without measure. a Vigil. in his i. book against Eutiches. Christ said to his disciples: if you loved me, you would be glad, for I go unto my father. And again he said: It is expedient for you that I go, for if I go not, the comforter shall not come to you: and yet surely, the eternal word of God, the virtue of God, the wisdom of God, was ever with his father, and in his father: yea, even at the same time when he was with us, and in us. For, when he did mercifully devil in this world, he left not his habitation in heaven, for he is every where whole with his father, equal in divinity, whom no place can contain, for the son filleth all things, and there is no place, that lacketh the presence of his divinity. From whence then, and whither did he say, that he would go? Or how did he say, that he went to his father, from whom doubtless he never departed? But that, to go to his father, and from us, was taken from this world that nature, which he received of us. Thou seest therefore, that it was the property of that nature, to be taken away, and go from us, which in the end of the world, shall be rendered again to us, as the Angels witnessed, saying: This jesus, which is taken from you, shall come again, like as you saw him going up into heaven. For look unto the miracle, look upon the mystery of both the natures. The son of God, as concerning his humanity, went from us, as concerning his divinity, he said unto us: Behold, I am with you all the days, unto the worlds end. He is with us, and not with us, for those whom he left and went from, as concerning his humanity: Those he left not, nor forsook them not, as touching his divinity: For as touching the form of a servant (which he took away from us into heaven) he is absent from us: But by the form of God (which goeth not from us,) he is present with us in earth, and nevertheless, both present and absent, he is all one Christ. If the word and thè flesh, were both of one nature, seeing that the word is everywhere, why is not the flesh than every where? For when it was in earth, then verily it was not in heaven. And now when it is in heaven, it is not surely in earth. And it is so sure, that it is not in earth, that as concerning it, we look for him to come from heaven, when as concerning his eternal word, we believe to be with us in earth: Therefore by your doctrine, either the word is contained in a place with his flesh, or else the flesh is every where with the word. For, one nature cannot receive in itself, two divers and contrary things: but these two things, be divers and far unlike, that is to say, to be contained in a place, and to be every where. Therefore, in as much as the word is every where, and the flesh is not every where, it appeareth plainly▪ that one Christ himself, hath in him two natures: And that by his divine nature, he is every where: And by his humane nature, he is contained in a place. That he is created: and hath no beginning: that he is subject to death, and can not dye. Whereof, one he hath by nature of his word, (whereby he is God) and the other he hath by the nature of his flesh, whereby the same God is man also. Therefore one son of God, the self same was made the son of man, and he hath a beginning, by the nature of his flesh: And no beginning by the nature of his Godhead: he is created by the nature of his flesh: not created by the nature of his godhead: he is comprehended in a place, by the nature of his flesh: And not comprehended in a place, by the nature of his Godhead. He is inferior to Angels in the nature of his flesh: And equal to his father in the nature of his Godhead. He died by the nature of his flesh: And died not by the nature of his Godhead. This is the faith and catholic confession, which the Apostles taught, the Martyrs have confirmed, and the faithful keep unto this day. Theodoret in in his. two. dialogue. The body of Christ, therefore did rise again, quit Clean from all corruption and death, and is impossible, immortal, glorified with the glory of god, and is honoured of the powers of heaven, and yet is a body, and the same bigness, that it had before. To sit in the Throne of glory, and to set his Lambs upon his right hand, and the Goats upon the left hand, signifieth a thing that hath quantity and bigness. Christ's body hath his former fashion, figure, and bigness, and to speak at one word, the same substance of his body. Gregory in his xxi. Homily upon Easter day. He is risen, he is not here: christ is not here by the presence of his flesh: And yet he is absent no where by the presence of his divine majesty. Gregory Nazyanzene against Apollinarius. Christ, according to his body, is within the limitation of place: according to his spirit and Godhead, he is without the limitation of any place. ¶ The. xxxviii. Chapter. ¶ Along custom must not be followed: but the truth of God. Exod. xxiii. two. THou shalt not follow a multitude to do evil, neither agree to a controversy, to decline after many, and over throw the truth. Therefore shall ye keep mine ordinances, Leuiti. 18. 30. that ye do not any of abominable customs, which have been done before you, that you defile not yourselves therein: for I am the Lord your God. Whatsoever I command you, take heed you do if, Deu. xii. xxxii. thou shalt not put nothing thereto, nor take aught therefrom. Fear the Lord your God, and he will deliver you out of two. Kings. xvii. xxxix. the hands of all your enemies. Howbeit they obeyed not: but did after their old custom. 40. Thus by process of time, this wicked custom prevailed Wisdom. xiiii. xv. and was kept as a Law, and Idols were worshipped by the commandments of Tyrants. In vain they worship me, teaching for doctrines, men's Math. xv. ix. precepts. Ye lay the commandments of god a part, and observe Mark. seven. viii●…. the tradition of men, as the washing of pots and of cups, and many other such like things ye do. Well, ye reject the commandment of God, that ye may 9. observe your own tradition. But if any man lust to contentions, we have no such custom, i Cor. xi. xuj. neither the Church of God. ¶ The Doctors. Custom, either of simplicity, or of ignorance, Tertullian in his book of Virgins. getting once an entry, is enured and hardened by succession, and then is defended against the truth: But Christ our Lord called himself the truth, and not custom. Let them take heed therefore, unto whom the thing seemeth new, that in himself is old. It is not so much the novelty of the matter, as the truth that reproveth an heresy, whatsoever savoureth against the truth, it is an heresy, he the custom thereof never so old. Ignatius unto Philadelphen. Cyprian in his two. book of his Epistles, unto Cicilius the. iii Epistle. My antiquity, is Christ jesus. That Christ aught only to be hard: Even the Father witnesseth from heaven, saying: This is my dearly beloved son, in whom I am pleased, hear him: wherefore, if Christ aught only to be heard, we aught not to take heed, what any man hath thought good to be done before us: but what Christ which was before all men, hath done before. For, we must not follow the custom of man: but the truth of God, because God speaketh by Esaie the Prophet, and saith, they worship me in vain, teaching commandments & doctrines of men. Certain men, which be overcome with reason, do allege Unto julianus of Baptizing of Heretics. and say for them, against us all in vain, the custom, as though custom were a greater thing than the truth, as though in spiritual things, we aught not to follow the better thing always, which is showed by the holy ghost. Unto Pompeius, against the Epistle of Stephen. Custom without truth, is the mother of all error, wherefore, let us leave the error, and follow the truth. Not the anciency of years: but of manners is commendable, no shame it is to pass to better. Ambrose in his Epistle to Theodosius the Emperor. In his. 4. book of Virgins. We do rightly condemn all new things, which Christ hath not taught, because Christ is the way to the faithful. If therefore we teach that, which Christ hath not taught, we judge it detestable. We must not always imitate or allow, what so ever allowed Augustine in his. two. book Gaudentius Epistle. persons have done: but lay the judgement of scriptures to it, whether they allow the doing of it. When the truth is known, let custom give place to the In his. two. book of only Baptism. truth, for there is none that will doubt: but that custom giveth place to the manifest truth. Also, no man should set more by custom, then by reason and by truth, for reason and truth always excludeth the custom. He that despiseth the truth, and presumeth to follow In his book of baptizing little ones, and in the. viii. distinction Canon. Qui contempta. the custom, either he is envious to his brother, and froward, and injurious to them, unto whom the truth is opened, or else unkind toward God, by whose inspiration the congregation or church, is instruct and armed. For, the Lord saith in the Gospel, I am the truth, he said not, I am the custom: Therefore, when the truth is known, let custom give place to truth, because also Peter which did Circumcise, gave place to Paul, preaching the truth. Therefore, seeing that Christ is the truth, we aught rather to follow the truth, than custom, because reason and truth, always excludeth custom. We love not those sights that be subject to the eye, lest In his book of true religion i. To me and last Chap. swerving from the truth, and loving shadows, we be cast into darkness. Let not our religion consist in our phanises, for any truth what soever it be, is better than any thing, that can of our own head be devised of us. It is not true that is said, a thing that was once well In his. ●…. Epistle to Marcellinus. done, must in no wise be altered, for when the cause of the time is changed, good reason doth require, the well done thing before, so to be changed now. That where they say, it cannot be well, if it be changed▪ the truth on the other side crieth out, that it cannot be well, if it be not changed. For, that which may chance at one time, in diversity of persons, that one may do a thing without offence, which an other may not, not that the matter is of itself unlikely: but the party that doth it. So in respect of diverse times, of the self same person, now may a thing be done, and now may it not be done, not that he is different from himself that doth it: But the time, when he doth it. The Heathens say, the religion that was first, can not be In his questions upon the old and new Testament, the 114. question. false: as though antiquity, and old custom, could prevail against the truth. a In his▪ x book and 〈◊〉. chap. of the City of God. Neither may we say, why cometh it now? Why cometh it so late? For the counsel of GOD that sent it, is unsearchable to the wisdom of man. b Hillary in his 8. book. of the Trinity. Many there are which ●…ainyng of faith, are not subject to faith, and rather do appoint themselves a faith, then receive it, puffed up with the sense of man's vanity, whiles they understand those things that they lust: But will not understand those things that be true. I call it novelty, because of the tongues of wicked men●… Bernarde in his book of a solitary life. who being not able to shadow the manifest light of the truth, find cavillations upon the only name, novelty: But this novelty is no new vanity, for it is a matter of old religion: of perfect godliness founded in Christ. c Gregory to william Auersane. B●…in the 2. distinct. Canon. Si consuetudo. If perhaps thou settest against it the custom, thou must take heed of it that the lord saith, I am the way, the truth, and life, he said not, I am the custom: but the truth. I allow the custom, which notwithstanding, is known Augustine, the xi. distinction. Cap. consuetudinem. to usurp nothing against the catholic faith. d Arnobius in his. two. book against the Gentiles. The authority of religion must be weighed by God, and not by time: It behoveth us to consider, not upon what day: but what thing we began to worship. The thing that is true, is never to late. e Augustine, the. 8. distinction. The Lord in the Gospel said, I am the truth, he said not, I am custom. f Pope Felix. Euripides. No man aught to prefer custom, before truth and reason: for because reason and truth, always excludeth custom. What customs we, in tender youth by nature's lore receive, The same we love, and like always and loath our lust to leave. ¶ The. xxxix. Chapter. ¶ The marriage of Priests is lawful. TO avoid fornication, let every man have 1. Cor. 7. 2. his wife, and let every woman have her own husband. If they cannot abstain, let them marry, 9 for it is better to marry, then to burn. Have we not power to lead about a Chap. 9 5. a wife being a sister, as well as the rest of the Apostles, and as the brethren of the Lord, and Cephas. I beseech thee faithful yoke fellow, help those women, Philip. 4. 3. which laboured with me in the Gospel. A Bishop therefore must be unreprovable, the husband 1. Timo. 3. 2. of one wife. Having children under obedience, with all honesty. 4. For if any can not rule his own house, how shall he care 5. for the Church of God. Marriage is honourable among all, and the bed undefiled: Hebre. 13. 4. but whore mongers and adulterers, God will judge. 1. Timo. 4. 1. Now the spirit speaketh evidently, that in the latter times, some shall depart from the faith, and shall give heed unto spirits of error, and doctrines of devils. Forbidding to marry, and commanding to abstain from 3. meats, which God hath created to be received, with thanks giving of them, which believe and know the truth. ¶ The Doctors. NOt only they do not, that they teach: but also Origene in his 24. treatise upon Math. cruelly and without mercy, they command others to do, that they be not able, not considering or weighing each man's strength. Such be they that forbid men to marry, and from that thing that is lawful, drive, and force men to an immoderate kind of cleanness. If they either cannot, or will not continued, better it is to Cyprian in his 1. book and xi. Epistle unto Pomponeus of virgins. Ambrose in his. 3. book of virginity. In his book upon 〈◊〉. 1. to the Cor. 7 cap. In his book upon the. 2. to the Cor. 11. Chap. marry, then to fall into the fire▪ with their pleasures, at the lest let them breed no slander to their brothers and sisters. Good are the ●…andes of Matrimony, yet are they bands: And although they be bands, yet are they bands of Charity: wedlock is good, that it shallbe no hindrance to perfect life. We see both virgins careful for the world: and married men careful for the works of the Lord. All the Apostles had wives, only John, and Paul excepted. a Augustine in his book of the goodness of marriage, Distinction. 27. Quidam. Some men there be, that say, they be adulterers that marry after that they have made a vow: but I tell you, that they sin grievously, that put such a sunder. Many of them are kept from marriage, not for love of their goodly purpose of virginity: but for fear of open shame, which shame also proceedeth of pride, for that they are more afraid to displease men, than God. They will not marry, because they cannot without rebuke: yet better were it for them In his book of holy virginity the. 34. Chap. to marry, then to burn, that is to say, then with the flame of their concupiscence in their own conscience to be wasted, they are sorry of their profession, and yet it grieveth them to confess it. They that sai●…, the marriage of such men, or women (as In his book of the goodness of widowhod, Cap. ●…. have vowed) is no marriage: but rather adultery, seem unto me not to consider discretely and wisely, what they say. It cometh to pass by this unadvised opinion, that whereas they will remove these women that so have vowed, from their husbands, and force them to continued in their single life, they make the husbands of them adulterers in deed, in case they marry again, their own wives being still alive. the. The defrauding of their purpose, and the breach of their In the. 9 chap. of the same book. vow is blamed. Such are blamed, not for that they have entered into the faith of Matrimony: But for that they have broken their first faith, or promise' of continent life. Whereas saint Paul saith, she that is unmarried, thinketh In his. 1. book of the goodness of marriage & 1●…. Chap. of the things that pertain unto the lord, that she may be holy, both in body, and in spirit, it may not so be taken, as though we should so think, a Christian wife living chastely with her husband, is not holy in body. For it is generally said unto all faithful, know ye not, that your bodies be the Temple of the holy ghost? Therefore if the man, and wife keep their faith both between themselves, and to the lord, their bodies are holy. In his questions of the 〈◊〉 and new Testament the. 127. Question. Most holy Samuel begat children: and yet nothing abated the merits of his righteousness. Zacharias the Priest in his old age begat a child, wherefore then is that thing accused, that is proved to do no manner hurt. The husband of one wife, saint Paul writeth not this Chrisostome in his. 10. Homily upon Timothy. as making a law, as if it were not lawful, for a man to be made a Bishop without a wife: but he appointed an order in that behalf. For it was lawful for the jews, to be coupled in the second Matrimony, and to have two wives at one tyme. Notwithstanding, marriage have much trouble in itself, yet may it so be taken, that it shall be no hindrance to perfect life. Marriage, not only hindereth nothing, towards the In his. ●…1. Homily upon Gene. knowledge and service of GOD, if we will be sober: but also bringeth us great comfort, for it oppresseth the raging fury of nature, and suffereth us not to be dashed, and toast, as the waves of the sea: but causeth that our ship may luckily arrive into the haven. And for that cause hath GOD given this comfort unto mankind. In his. 7. Homily upon the Hebre. So precious a thing is Matrimony, that with the same thou mayest be promoted, even unto the bishops chair, use marriage with discretion, and thou shalt be the chief in the kingdom of heaven. The name of certain virgins, not well behaving them Hierome ad virginem Demetriadem. selves, defameth and shameth the holy purpose of virgins, and the glory of the heavenly and Angelical family, whom we must plainly charge, that either they marry, if they cannot contain: or that they contain, if they will not marry. Touching this place some men think thus: by custom of In his book upon the. 1. chap. to Titus. the jews, it was lawful for a man, to have two wives, or m●… at once. And this they take to be the Apostles commandment, that he, that is to be chosen a Bishop, have not two wives, or more together at one tyme. Upon the. 1. Epistle to Timoth. and 3. Chap. Let the Deacons be the husband of one wife, not that they should needs marry a wife, if they have none: but that they should not have two wives together. And if Samuel, which was brought up in the tabernacle, In his. 1 book against louinia●…. married a wife, what maketh that against virginity? As though that many Priests had not wives also now a days, and that the Apostle describeth a Bishop to be the husband of one wife, having children in all chastity. Let the Bishops and priests read this, which teach their In his book upon the Ephe. the. 37. distinction. Canon Legant. sons secular learning, and maketh them read Comedies, and sing writings, after that they be brought up, by the charge and cost of the congregation. If any man call lawful copulation, and begetting of children, Ignatius unto Philadelphen. corruption and filthiness, he hath the devil, that fell from God, dwelling within him. We must have consideration of men, and measure our doctrine Ciril in his. 16. book upon Leviticus. according to every man's ability: and unto such men, as can not take the word of chastity, we aught to grant marriage. If any man consider that his own virgin, that is to say, Hierom. in his 1. book against jovinian. his own flesh, groweth proud, and boileth unto lust, and cannot stay it, there is laid upon him a double necessity, either to take a wife, or to fall. Let them study to keep and continued the chastity of their Ifidorus, the distinction. 23. Hic igitur. body undefiled: or else, let them be coupled with the band of one marriage. Excuse not thyself by thy marriage, thy lord was at the Chrisostome in his. 3. Tom against the jews, Gentiles & Heretics. Pag. 363. marriage feast, and honoured marriage with his presence, and yet dost thou blame marriage? And sayest thou that marriage is an hindrance unto godliness? I tell thee, marriage is no manner hindrance unto godliness? wilt thou know that it hindereth not to have a wife, and children? had not Moses' wife and children? Behold Peter a Pillar of the Church: he had a wife, therefore find no fault with marriage. Who speaketh these words? Esaias the beholder of the In his. 4. Homily and. 1. celestial Seraphius: who, not withstanding he had company with his wife, yet he quenched not the grace of God. Tom in Esay upon these words. I have seen the lord. Esaie had a son, and a wife, that thou mayest understand that marriage is not ill: but fornication is ill. What? did marriage hinder thee? no, thy wife is given to thee to be thy helper, and not to deceive thee. Many of the Bishops have not married, contrariwise, Athanasius to Dracon●…. Monks have become fathers of children. At that time they say, Eupsichius the Bishop of Caesaria Cassiodorus in his. 6. book. & 14. Chap. died in Martyrdom, having married a wife a little before, being as yet in manner a new married man. Clement in deed, writing against them which despise Eusebius in his 3. book, and 30. Chap. marriage, beside many other, saith also these words: Do they disallow the Apostles also? For Peter and Philip had wives, and married their daughters unto men: but even likewise, Paul the Apostle is not ashamed in a certain Epistle of his, to make mention, or to salute his companion & yoke fellow, the which woman he said that he led not about with him, for this intent, that he might more easily and without less cumber preach the Gospel. I also Polycrates, the lest of you all, observe and keep after In his. 5. book and. 24. Chap. the tradition of my fathers, & of them only whom I have followed from the beginning, for seven of my forefathers each one after other in order, were Bishops (and I am the eight) which hath kept this day. My Mother being given to my Father of GOD, became Gregory Nazianzene, upon the Epitaphe of his father. Bishop of Nazianzene. not only his helper, for that had 〈◊〉 no great wonder: but also was his leader, and captain, both by word and by deed, training him up unto the best. And albeit in other things, it were best for her to be subject unto her husband for the right of marriage, yet in religion, and godliness, she doubted not to become his masters. Neither of these two, matrimony, nor single life, doth Upon the Epitaphe of Gorgonia. either join us to God, or to the world, or withdraw us from God, or from the world: that the one aught to be refused, and the other absolutely, and of itself aught to be praised, it is the mind that ruleth, both marriage and virginity. There be some that say, that marriage must be broken Gregory Pope in the. 27. Distinction, and 2. question. Canon. Sunt qui. for religions sake and holiness: but this is to be known, that if the law of man grant this, the law of God forbiddeth it, for the truth by himself saith: those that God hath coupled, man can not part a sunder. If any man make difference of a married Priest, as if he In the Counsel of Gangra. cap. 4. may not minister the oblation, because of his marriage, and abstaineth from his oblation, accursed be he. If any man contrary to the Apostles Canons, presume to In the Counsel at Constantinople, distinction. 31. Quoniam. remove either Priest, or Deacon, from the use and company of his lawful wife, let him be deprived. And in like manner let the Priest or Deacon be excommunicate, that putteth away his wife, under the colour of religion. Deacons, as many as be ordered, if at the time of receiving In the counsel of Ancyra, Canon. 9 orders, they made protestation, and said, that they would marry, for that they find not themselves able so to continued without marriage, if they afterward marry, let them continued in the ministery, for as much as the Bishop hath given them licence. A vow, ill and unadvisedly promised, aught not to be In the Counsel of Tolete. 8. Canon. 2. The Counsel of nice, holden in the year of our Lord. 313. Distinction. 31. Chap. Nycena. kept. The Scene which was gathered together at nice, willing to redress the life of Churchemen, did set them certain laws, which do call Canons or Rules. In the treating whereof it was thought good to some, to bring in a law, that Bishops, Priests, Deacons, and Subdeacons', should lie no more with their wives, which they had married, before their consecration: But the holy confessor Paphuntius rose up and did resist them, saying, and protesting, that marriage was honourable, and that it was chastity for a man to lie with his own wife. And so he advised the Counsel, that they should not make any such law, assuring them, that the matter was great, and might be an occasion of fornication, either unto them, or unto their wives. And thus Paphuntius did set for the the matter (all be it he were unmarried himself.) And the whole Counsel and Synod, commended his opinion, and decreed nothing in this matter, and left it to every man's will, and not to be of any necessity. It may happen that in some case, a vow may be either Thomas of Aquine. 22. q. 88 Arti. 10. utterly ill, or unprofitable, or an hindrance unto some other good things of more weight. And therefore it must of necessity be determined, that in such a case a vow aught not to be kept. If any man have vowed, and cannot contain, and having Alphonsus de Castro, Philippica. 19 assayed all means, yet be never the nearer, I would advise him, that he should provide for the safety of his soul by marriage. It cannot be proved, neither by reason, nor by authority, Cardinal Caietanus in Quodlibetis, against Luther. speaking absolutely, that a Priest sinneth in marrying a wife, for neither the order of Priesthood, in that it is order, nor the same order, in that it is holy, is any hindrance to matrimony. For Priesthood breaketh not marriage, whether it be contracted before Priesthood, or afterward, setting all Ecclesiastical laws a part, and standing only unto those things, that we have of Christ, and his Apostles. All the Epistles of the Apostles, which teach sobriety, Clement Alexandrinus in his. 5. book, Stroma●…. and continente life, where as they contain innumerable precepts, touching Matrimony, bringing up of children, and government of house, yet they never forbade honest, and sober marriage. They say that in old times, before Pope Siricius, it was In the. 8. Distinction cum in piaeterito, in the Gloze. lawful for Priests to marry (this was four hundred years after Christ.) In an evil promise, break thy faith: In an unhonest In the decrees. 22. Question. 4. chap. malis. vow, change thy purpose, that thou haste unadvisedly vowed, see thou do it not. It is an evil promise, that is kept with wickedness. Pelagius Pope, did created the Bishop of Siracusa, who had Out of the 28. Distinction. wife and children, at that tyme. Pope Silverius: Pope Densdedit: Pope Adriane. 2. Pope Damasous Pope, Distinction. 56. Cap. Sed hoc. Ihon. 15. Pope Felix. 3. Pope Osius: Pope Agapetus: Pope Gelatius: Pope Bonifacius: Pope Ihon. 10. Pope Theodorus. etc. were all Popes, Bishops, and Priests, with many other more that are found, being Priests sons, ruled the Apostolic See of Rome. I reckon that there was never more pure, and honest Erasmus in his answer to jodocus Clitoucus. Priests in the Church, than there was then, when the help of marriage was open to every man, Clytoveus saith, that the mysteries and secrets of the altar, be higher in dignity, then that they may be occupied of married men. Then saint Paul did wrong, and far a miss, which alloweth and admitteth not only Deacons: but also Bishops, and Priests, which hath wives, to the mysteries of the Altar. I will not speak now of Peter, which was married, and Philippe the Deacon. Belike the Church of Christ was in great blindness, which then could not spy, that the mystery of the altar should not be committed unto married men, what thinketh and judgeth that Counsel, which pronounceth them accursed, which refused to be at the Communion of a Priest, which hath a wife. A great part of the Priests liveth in great infamy, In his Epistle to Christopher ●…. of Basile. and with a sore wounded conscience and an unquiet, handleth the holy Sacraments. And for the most part, they left all their labours, and the fruit that should come of them, because their teaching is despised, and set at nought, for their shameful livings. There is nothing more to be desired, then that a Priest might live free from marriage, and might wholly serve the lord: but after that he hath assayed all remedies, and is never the better, and the rebellion of the flesh cannot be overcomed, this then is next to be done, let him live chastened with one, not for pleasure: but for a remedy, having his wife always, endeavouring himself with all his power, that he which hath a wise granted him, fill up and recompense the weakness of the flesh, with other good living beside, and with holy study, for by this means every man shall know, that he hath taken a wife for need, and not for pleasure. And I doubt not: but there is many Bishops, which perceiveth that it is even so as we say: but here I am afraid, that lucre and advantage stop us, that we follow not it which we know is best. If the Bishops would assay to change the single living into marriage, peradventure the officials and Commissaries would repined, which doth perceive more advantage of priests Concubines, than they should have by Priostes wives, if they had them. Take away from the Church honourable marriage, and Barnarde in his 66. Sermon upon the Canricles. the bed undefiled, shal●…e thou not replenish it with Concubinaries, with incestuous persons, Sodomitical vires, and finally, with all kind of beastly filthiness●…. In those days Priests commonly had wives, as other Auentious in Histor. Boioris. Christian men had, and had children also, as may appear by ancient instruments, and deeds of gifts, which were given then to churches, to the Clergy, and to religious houses, in the which instruments both the priests, and their wives also with them, which there be called Praesbyterissae. These glorious bragger's do vaunt themselves, to be the Clement Alexanden his. 5. book Strom. 7. This Clemont wrote. 200. years aftor, Christ. followers of the lord, who neither had wife, nor yet possessed any thing here in the world. etc. To these the Scriptures maketh answer: GOD with standeth the proud, and giveth grace to the humble. Again, they consider not the cause, why the Lord took no wife. First, he had his own peculiar spouse, which is the Church. Moreover, neither was he a common man, that he should stand insuche need of a helper, after the flesh. etc. There be some which take Gregory for a maintainer of Hulderichus Bishop of Augusta, to Pope Nicholas. their sect, whose temerity I laugh at, whose ignorance I lament, for they do not know that the perilous decree of this heresy, established of Gregory, was afterward purged of him, with the worthy fruit of repentance, when as upon a day, out of his ponds was drawn six thousand children's Behold the fruits of Popish Chastiry. heads: when he saw it, he utterly condemning his decree, did praise the counsel of Paul: Melius est nubere quam uri, adding of his own, Mclius est nubere quam mortis occasionem 〈◊〉. If it happen that a priest be seen to embrace, or cull a woman The. 11. cause 3. Question in the Gloze, in the Chap. absit. Polidorus virgil ●…o his. 6. book of the history of England and in his. 5. book of the invention of things. (in his arms) it shall be judged and interpresed, that he doth it to bless her. (Behold Popish blessings). The restraints of priests marriage, was first attempted in England, in the ●…ere of our lord. 970. And the same afterwards was concluded in the West Church, in the year of our Lord, no, and never before. a ●…abran in his Chro●…icle in the pag. 293. Priests lived a thousand years together with their wives: no law being to the contrary. b In the 31. distinction Cap. Quoniam. The Greeks muke no promise of continent, or single life, neither secretly, nor expressedly. c D. Harling in his book a derection of sundry foul e●…rours. etc. folio 80. Now as we do not condemn marriage: neither deny: but that married men in the primative Church, and before the Gospel was so generally received, as it was at length, were, and might be called to the dignity of Bishopric. ¶ The. xl. Chapter. ¶ Of choice and difference of mea●…es. THat which goeth into the mouth, deflleth Math. 15. 11. not the man: but that which cometh out of the mouth, that defileth the man. And there came a voice to him, arise Acts. 10. 13. Peter, kill, and eat. But Peter said, not so, Lord: For I 14 have never eaten any thing that is polluted, or unclean. And the voice spoke unto him again, the second time, the 15 things that God hath purified, pollute thou not. I know, and am persuaded through the lord jesus, that Rom. 14. 14. there is nothing unclean of itself: but unto him that judgeth any thing to be uneleane, to him it is unclean. The kingdom of God is not meat and drink: But righteousness, 17 and peace, and joy in the holy ghost. Meat maketh not us acceptable in God: for neither if we 1. Cor. 3. 8. eat, have we the more: neither if we eat not, have we the less. What sa●…uer insolde in the shambles, eat 〈◊〉 and ask no Cap. 10. 25. question for conscience sake. For the earth is the Lords, and all that there in is. 26 Let no man condemn you in meat & drink, or in respect Collos. a. 16. of au holy day, of the new 〈◊〉▪ or of the 〈◊〉, Which are but a shadow of things to come●… but the body 17 is in Christ. Now the spirit speaketh evidently, that in the latter times, 1. Timo. 4. 1. some shall depart from the faith, and shall give heed to spirits of error, and doctrine of devils, For bidding to marry, and commanding to abstain from 3 meats, which God hath created to be received with giving thanks, of them which believe, and know the truth. For every creature of GOD is good, and nothing aught to 4 be refused, if it be received with thanks giving. For it is sanctified by the word of God, and prayer. 5 Unto the pure, are all things pure. Titus. 1. 15. Hebre. 13. 9 It is a good thing, that the heart be established with grace, and not with meats, which have not profited them, that have been occupied in them. ¶ The Doctors. GOD is not honoured with the beallie: no●… Tertullian in his Epistle of the leweshe meats. with meats, which the Lord Christ saith, do perish, and are purged in conveyance by natural order, for who so by meats, honoureth the lord, in a manner maketh his beally to be his God. Whereas thou wrote unto me that there Augustine in his. 119. Epists to lanuarius. were certain brethren, which did so abstain front the eating of flesh, that they judged them unclean that rate fleshe●… it is plain against the faith, and wholesome doctrive. It maketh no matter at all, what nourishment or meat In his book of questions of the Gospel. thou takest, that thou mayest secure, and help the necessity of the body, so that thou dost agreed with them, that thou livest with all. And to believe that meats are evil, or causeth evil, or In his. 1. book and. 66. chap. of the doctrines and opinions of the Church. sin to them that receive them, is the proportie, not of the Christian men: but peculiarly of the Hierarchies, and Manichees, which were heretics. If there he a man (as it is povible) so spare of diet, and profitable with all, that he will take but twice in 〈◊〉 ruling In his book of the manners the Church, & of the Manichees. and tempering with that abstinence, the appetite of his throat and beally. And be it also, that there be set at supper before this man, a few herbs, and a little Bacon, sodden with the same herbs, so much in ●…uantitie, as may suffice to put away his hunger, and that the same man quench his thirst, with three or four draughts of pure wine, that is unmyngled with water. And that this be his daily diet. And again on the other side, if there be one that tasteth no flesh, nor drink wine: but strange kind of dishes, made of seeds and fruits, with a boundaunce of Pepper cast upon it, whereof he eateth plentifully at nine of the clock in the morning, and at supper, and also drinketh of the water, wherewith the husks of Grapes be washed after the pressing. etc. Whether of these twain judge you, as touching meat and drink, do live in more abstinence? I think ye be not so blind: but that ye will prefer the man, which liveth with the little Bacon and wine, to the other glutton, for the truth itself doth drive you to this annswere. But you Heretics be of the contrary opinion, for by your opinion, if this second man should sup with the first, but one night, and should but touch his lips, and smell of his Bacon, though it were resty, ye would straight way condemn him to bell 〈◊〉, as a breaker of your seal, (that is) of ●…our religion. I●… his 30. book and. 5. Chap. against Faustus. In the 〈◊〉 season all men for the most part abstain, not only from 〈◊〉: but also from certain fruits, as every man either will, or is able to do, more or less. Heretics live by dry bread: but what profit is there in Hilary upon the. 64. Psalm. this idle purpose? It is altogether vain, and foolish, and in respect of the causes of their superstition, it is also miserable. Cassidorus in his. 5. book and 38. Chap. Some men eat only fish, others use both fish and flesh too: Some others when they ●…aue fast done 〈◊〉 three of the clock in the after noon, after ward they refresh their bodies, without difference or choice of meats: I think the Apostles left this matter to every man's discretion, that ●…iery man may do good without 〈◊〉 or superstition, or near 〈◊〉. It is good to 〈◊〉 the 〈◊〉 with 〈◊〉, 〈◊〉 not with Theophilact meats, which did not profit them that was occupied with them. Here he blameth them that brought in the jewish custom upon the 13. Chapter to the Hebrews. and abstinence from meats. Therefore this faith is necessary, and not the accustoming and using of certain meats: For they that afore hand did forbear from meats, that is, they that always look on such keeping and using of meats plainly hath profited nothing, as men which wander out beyond the true bonds of saith. Appolonius wrote a book against Montanus the Heretic, Eusebius in his 5. book, and 18. Chap. and his sect, and this Montanus was he that taught that marriage might be dissolved and broken. And this is he that first of all other did ordain the laws of fasting, and laid them on men's shoulders. Because we find nothing concerning this matter (of the Socrates in his 9 book, and 38. Cap. of the tripartite History. keeping of Lent) in old and ancient writing, I think that the Apostles left it to the judgement of every man, that every man should neither for fear, nor compulsion work it that is good. What manner of man Spiridion was, as concerning receiving Sozomenus in his. 1. book, & 10. Chap. of the tripartite history. of strangers & wayfaring men, by this it doth evidently appear. A certain man in the time of Lent iourneiing, came unto him, who was without meat five days, Spiridion seeing the stranger very weak, said to his daughter, go and wash the strangers feet, and set meat before him. And when the virgin had said, that there was neither bread nor meat in the house (of the which then he was wont to have no store, by reason of the fast) Spiridion first praying and ask pardon, commanded his daughter, to see the pork, which he had in his house salted, which being sodde, he sitting with the stranger, did eat of the flesh set before him, and requested, that the stranger would eat with him, who refusing, and professing himself to be a christian, for that same (saith Spiridion) thou oughtest not to refuse it, for to the clean all things are clean, as the words of God hath taught us. The Counsel of Martin, Pope, distinction. 30. Cahoh. Si quis. If any man abstain, and for be are from flesh, not for abstinence: but because he defieth and abhor●…eth that meat, it ●…ath pleased the holy counsel, that he should aforehand taste, and eat of it, and if he will abstain, let him abstain: but if he despise and refuse it, so that he will not eat, and taste the pottage that is sodden with the flesh, let this man because he is disobedient, and will not deliver himself from suspicion of heresy, be deposed from the degree, and order of the Clergy. Erasmus in his 〈◊〉 set before the. 1. Epito the Cor. I think it more pure Religion, and more agreeing with the learning of the Gospel, and the Apostles, if no certain kind of meat were prescribed and appointed: But that all men should be warned, that every man according to the disposition, and complexion of his body, should eat those things, which be most profitable for good health, not to use excess: but soberness, with giving thanks, and the desire of a good mind. I allow and approve it that ye said: the meat maketh In his book upon the. 8. Chap. the. 1. of the Cor. us not in favour with God, seeing that GOD hath created all things for the use of man, and requireth nothing of us, but holiness: what forceth he whether we eat flesh of four footed beasts, or of fishes, or of birds that fly? There is none of all these, that either maketh, or marreth holiness, neither putteth any thing to it, or taketh any thing from it. The choice of these, and the putting difference between one & an other, may make a man superstitious, and to have vain Religion: but it cannot make a man holy. Christ taught no difference of these things. Therefore it were great rashness, if a wretched man should go about to burden and charge any man with such ordinances, let every man eat what he list, as his body requireth, so it be done soberly, measurably, and for all things give thanks unto God. But now a days of what things riseth offences? even of In his book of the choice of meats to Christopher, B. of Basile. those things whose use the Gospel doth not forbidden: nay, whose forbidders the learning of the Apostles doth condemn, for bidding meats which God hath created to be eaten, and for bidding to marry. There is more supersition herein among christians, then In his annotations, upon the 14. to the Romans. ever was amongst the jews. ¶ The. xlj. Chapter. ¶ Of fasting. Behold, ye fast to strife and debate, Esaie. 58 and to smite with the fist of wickedness: ye shall not fast as ye dóo to day, to make your voice to be heard above. Is it such a fast, that I have 5 chosen, that a man should afflict his Soul for a day? Is not this the fasting that I 6 have chosen, to lose the bands of wickedness? Is it not to deal thy bread to the hungry, and that thou 7 bring the poor that wandereth, unto thine house? Execute true judgement, and show mercy and compassion, Zacha. 7. 9●… every man to his brother. Oppress not the widow, nor the fatherless, the stranger 10 nor the poor: and let none of you imagine evil against his brother in his heart. That which goeth into the mouth, defileth not the man: Math. 15. 11. But those things which proceed out of the mouth, come 18 from the heart, and they defile the man. For out of your hearts, come evil thoughts, murders, 19 adulteries, fornications, thefts, false testimonies, flanders. These are the things which defile the man: but to eat 20 with unwashen hands, defileth not the man. The Pharesey stood and prayed thus with himself, O Luke. 18. 11. God, I thank thee that I am not as other men, extorsioners, unjust, adulterers, or even as this Publican. I fast twice in the week: I give Tithe of all that ever I 12 possess. But the Publican standing a far of, would not lift up so much as his eyes to heatrens: but smote his breast, saying, O God, be merciful to me a sinner. 13 I tell you, this man departed to his house justified, rather 14. than the other. Take heed to yourselves, jest at any time your hearts be Chap. 21. 34. oppressed with surfeiting and drunkenness, and cares of this life, and jest that day come on you at unwares. When ye fast, look not sour as the Hypocrites, for they Math. 6. 16. disfigure their faces, that they might seem unto men how they fast, verily, I say unto you, they have their reward. When thou fastest, anoint thine head, and wash thy face. 17. That thou seem not unto men to fast: but unto God thy 18. father which is in secret. So that we walk honestly, as in the day: not in gluttony, Rom. 13. 13. and drunkenness, neither in chambering and wantonness, nor in strife and envying. But put ye on the Lord jesus Christ, and take no thought 14 for the flesh, to fulfil the lusts of it. They that are Christ's, have crucified the flesh, with the ●…alath. 5. 24. affections and the lusts. Many walk of whom I have told you often, and now tell Philip. 3. 18. you weeping, that they are the enemies of the Cross of Christ. Whose end is damnation, whose God is their belly, and 19 whose glory is to their shame, which mind earthly things. The bodily exercise profiteth li●…le: but godliness is profitable 1. Timo. 4. 8. unto all things, which hath the promise of the life present, and of that, that is to come. Wherefore, gird up the loins of your mind, be sober, and 1. Peter. 1. 13. trust perfectly on the grace that is brought unto you by the revelation of jesus Christ. As obedient children, not fashioning yourselves, unto the 14 former lusts of your ignorance. But as he which hath called you, is holy, so be ye holy in all 15 manner of conversation. Because it is written, be ye holy, for I am holy. 16 Mortify therefore your members which are on the earth, Colos. 3. 5. fornication, uncleanness, the inordinate affection, evil concupiscence, and covetousness, which is id●…latrie. Now put you away all these things, wrath, anger, maliciousness, 8 cursed speaking, filthy speaking out of your mouths. Now therefore as the elect of God, holy and beloved, put 12 on tender mercies, kindness, humbleness of mind, meekness, long suffering. For bearing one another, and forgiving one another, if any 13 man have a quarrel to another: even as Christ forgave you, even so do ye. And above all things put on love, which is the bond of 14 perfectness. Therefore give even all diligence thereunto: join moreover 2. Peter. 1. 5. virtue with your faith, and with virtue, knowledge. And with knowledge, temperance: and with temperance, 6 patience: and with patience, godliness. And with godliness, brotherly kindness: and with brotherly 7 kindness, love. For if these things be among you, and abound, they will 8 make you, that ye never shall be idle, nor unfruictefull in the knowledge of our lord jesus Christ. All that is in the world (as the lust of the flesh, the lust 1. Ihon. 2. 16 of the eyes, and the pride of life) is not of the father, but is of the world. ¶ The Doctors. HEnceforth we must fast without compulsion, of Tertullian in his book against Phisicos of fasting. free will, not by commandment of this new discipline, accordingly as every man shall see time, and cause: for so it appeareth, the Apostles kept it, laying on none other yoke of certain appointed fasts, to be observed in common of all men together. GOD is not honoured with the belly, nor with meats, In his Epistle, of the jewish meat. which the Lord Christ saith, do perish, and are purged in conveyance by natural order, for who so by meats honoureth the Lord, in a manner maketh his belly to be his Lord. Origene in his 10 Homily and. 16. Chap. If thou wilt fast after Christ, and bring low thy Soul, all times of the whole year are meet for thee: Nay, rather take all the time of thy life, to make lowly thy Soul: if thou haste learned of the Lord our saviour, which is meek and lowly in bar. Therefore if thou wilt fast, fast after the commandment of the gospel, and keep in thy fasting, the rules of the gospel, wherein Christ biddeth us to do after this manner in fasting: but thou when thou fastest, anoint thy head, and wash thy face. etc. Wilt thou yet that I tell thee what manner a fast thou must fast: Fast from all sin, take no meat of mal●…cet take nomeates of pleasure: be not who●… with the wine of excess: Fast from evil ●…eedes: forbe are from evil thoughts: touch not the stolen bread of wrong and perverse doctrine: lust not after the deceiving meats of Philosophy, which may lead thee away from the truth. Such a fast pleaseth God: but to abstain from meats which God hath created to be received of the faithful men, with thanks giving▪ and to do this same with them that crucified Christ, can not be allowed and accepted, of Christ. This is a healthful fast, when as we keep our bodies from Ambrose in his. 33. sermon. surfeiting, and our souls from sin and vice. I considering in my mind, do find that fast was commanded Augustine in 86. Epistle to Casulanus the elder. in the letters of the Gospel, and Apostles, and throughout the book, which is called the new Testament: but I find not determined and appointed by the commandment of the Lord, or the Apostles, what days we must fast, and what days we must not. In the Lent season, all men for the most part, abstain, I●… his. 30. book and. ●…. chap. against Faustus. In his book of the City of God. not only from flesh: but also from certain fruits, as every man either will, or is able to do, more or less. Porphirius taught: that abstinence from flesh, and gross meats, doth purify the minds of men, whereby they are made the more prompt to things divine, and to familiarity with good spirits. If we will fast well from meats: before all things, 〈◊〉 In his. 64. sermon of Time. us fast from vices, and sins. What availeth it, to empty ou●… bodies from meat, and our souls is filled with synne●… What ●…uaileth to be pale and wan, with fasting, if thou be replenished with hatred and envy? What availeth, not to drink wine, and to be drunk with the poison of displeasure and wrath? What availeth to abstain from flesh created to be eaten: and with evil slaunderynges and backbitynges, do rend and tear in sunder the members of thy brethren? What availeth if we abstain from those things which are lawful: and do those things which are not lawful? God doth love and favour them that do flee unlawful things. Therefore as I have said, let us fast from meats: but much more let us fast from sin and wickedness. Then are our fastings acceptable to our God: if they that fast through need and necessity, are refreshed of us. It is good my brethren, to fast: but better to give alms, if In his. 62. Sermon of time. any can do both, it is two good things, if thou canst not, it is better to give alms. Alms is sufficient without fasting: but fasting is not sufficient without alms. The fasts of Christians are to be observed more spiritually, In his. 172. sermon of tyme. then carnally: therefore let us chiefly fast from sins: jest our fasts be rejected of the Lord, as the jews were. Wherefore dost thou punish thy body with hunger, & famine? which thou dost flatter or deceive with filthy sins. The sick man doth fast, that he may have health, the epicure, In his. 41. Sermon to the brethren in the wilderness. that he may have a more desire to eat, the covetous man, that he may spare and save his meat and drink, the hypocrite, that he may be seen of men, to have a praise. Then he that taketh meat, and can not fast, let him give Chrisostome in his. x. Homily upon the i. Chap. of Gen. more large alms: and be more fervent and earnest in prayer. etc. He that doth those things, shall fast the true fast that the Lord requireth of us. I call the right life, not the labour of fasting, nor the bed of In his. 47. homily upon the xiii. of Math. here and ashes: but if thou order thy money none otherwise than thou oughtest to do, and burn in charity, and such other, he saith not that his fast is to be followed, although he might set forth the. 40. days: but he saith: learn of me, for I am meek and lowly in heart. Nay, Paul saith the co●…trarie, eat whatsoever is set before you: but he commanded straightly, a●… concerning money, saying, Possess neither gold, nor silver, nor brass in your girdles. I have not said these things, because I like not fasting, which I use greatly to extol and commend: but because I am sorry that we reckon fasting is enough to save us, despising other things, the which fast hath the last place in the company of virtues. Tell not me they fast: but show me that they fast according In 〈◊〉 ●…homilie of the lewishe fast. to the will of God, which if they do not, then is their fast more wicked than any drunkenness. The honour of fasting, is not the abstinence of meats: but In his. three Homily upon Math. the fleeing from sins. What profit is it, if we abstain from birds flesh, and fish: when as we eat and devour our brother's flesh? Not thy mouth only should fast: but thy eyes, thy ears, thy feet, and hands, and all the members of our body, thy hands from stealing. etc. Let us bridle the wantonness of our flesh, and we shall In his. 8. Homily upon Genesis. keep the true fast. I say, fast and abstain from vices, therefore is the abstinence of meats used, that it may bridle and tame the force and strength of the flesh. What availeth it to eat no oil, and with pain & much Hierome to Nepotianus. a do curiously to seek for meats, Figs, Pepper, Nuts, Dates, fine white bread, Honey, and Pistacia? Besides this, I hear say, there be some, which contrary to the common order and nature of men, will neither drink water, nor eat bread: but seek for delicate suppings, and herbs shribde together, and the juice of beets, and receive the same, not out of a cup: but out of a ●…hell. Fie for shame, do we not blush at such foolishness? are we not weary of such foolishness? And yet besides all this, living in such curious dilicacie are we not weary of such super●…tition? we look to be praised for our fasting. No man is advanced for his fasting: neither is abstinence Hiero me to Marcelia. praised, nor sober refreshing condemned. Gehe man either standeth, or falleth to his Lord. No man judgeth other, lest of the Lord he himself be judged. Here●…kes live by dry bread: but what profit is there in ●…illarie upon 〈◊〉, 64. Psal. this idle p●…rpose: It is altogether vain, and foolish, and in respect of the causes of their superstition, it is also miserable. Some think, they aught to fast only one day, others, two Eusebius in his 5. book, and. 6. Chap. days, others more. Some others. 40. whole hours, both night and day together. wheresoever in the holy Scriptures is found affliction of Aben. Ezra. the soul, there is understanded fasting. Shaving and clipping doth remain, the rule of fasting is Bernarde. 〈◊〉 his 2. Sermon in Lent. kept: he doth sing at hours appointed: but his heart is far from me saith the Lord. We aught a great deal rather to fast from sins & vices, Bernarde in his 3. Sermon in Lent. then from meats. Let thine eyes fast: let thine ear fast: let thy tongue fast: let thine hands fast: and let also thy soul fast. Let thy eye fast from all vain and wanton looks: let thy ear fast from filthy and naughty tales, and rumours: let thy tongue fast from backbiting, slandering, and murmuring, and from unprofitable, vain, and filthy words: let thy hands fast from vain fignes, and from works whatsoever are not commanded: but much rather, let thy soul fast from vices, and from his own desire: truly without this fast, the others shallbe reproved of the Lord. Surely we must understand, our Lent is not for forty days only: but continually, all the day of this miserable life. But the great and general fast, is to abstain from unrighteousness, Distinction. v●…. cap. jeiunium. and from the unlawful pleasures of the world, the which is a perfect fast in this world: we keep as it were a Lent of abstinence, when we live well, and when we forbear from wickedness, and unlawful pleasures. ¶ The. xlij. Chapter. ¶ Of traditions and ceremonies of men. TAke heed therefore, that ye do as the Lord your Deut. 5. 32. God hath commanded you: turn not a side to the right hand, nor to the left. But walk in all the ways which the Lord 33. your God hath commanded you, that ye may live, and that it may go well with you. Ye shall not do after all these things that we do hear this Chap. xii. viii. day: that is, every man whatsoever seemeth him good in his own eyes. Nadab and Abihu, the sons of Aaron, took either of them Levit. x. i his Censor, and put fire therein, and put incense there upon, and offered strange fire before the Lord, which he had not commanded them. Therefore a fire went out from the Lord, and devoured 2 them: so they died before the Lord. And Samuel said: hath the Lord as great pleasure in i. Samuel. xv. xxii. burnt offerings and sacrifices, as when the voice of the Lord is obeyed? behold, to obey is better than sacrifice, and to harken is better than the fat of Rams. For rebellion is as the sin of witchcraft, and transgression 23 is wickedness and idolatry: because thou hast cast away the word of the Lord, therefore hath he cast away thee from thy kingdom. When ye come to appear before me, who required this Esaie. i. xii. ●… of your hands to tread in my Courts? My soul hateth your new Moons, & your appointed feasts, 14 they are a burden unto me, I am weary to bear them. He that killeth a bullock, is as if he slew a man: he that Chap 66. 3. sacrificeth a sheep, as if he cut of a dogs neck: he that offereth an oblation, as if he offered swine's blood: he that remembreth incense, as if he blessed an Idol: yea, they have chosen their own ways, and their soul delighteth in their abominations. Therefore with joy ye shall draw waters out of the wells Cap. xii. iii of salvation. The Prophets' prophecy lies, and the Priests receive jerem. v. xxxi. gifts in their hands, and my people delight therein. My people hath committed two evils: they have forsaken Cap. 〈◊〉. xiii. me the fountain of living waters, to dig them pits, even broken pits, that cannot hold water. Hear not the words of the Prophets that prophecy unto Cap. xxiii. xuj. you, and teach you vanity, they speak the vision of their own heart, and not of the mouth of the Lord. What is Chaff to the Wheat, saith the Lord. 28. The word that thou haste spoken unto us in the name of Cap. xliiii. xuj. the Lord, we will not hear it of thee. But will do whatsoever thing goeth out of our own 17 mouth, as to burn incense to the Queen of heaven. etc. The lord could no longer forbear, because of the wickedness 22 of your inventions, and because of the abominations which ye have committed: therefore is your land desolate. etc. For the wickedness of their inventions, I will cast them Hosea. ix. xv. out of mine house: I will love them no more, all their princes are rebels. Let all things be done to the highest God, according to i. Esdras. viii. xxii. the law of God, with diligence. I have hated them that give themselves to deceitful vanities: Psalm. xxxi. 〈◊〉 for I trust in the Lord. I hate vain inventions: but thy law do I love. Psal. 119. 113. Prou. xuj. xxv. There is a way that seemeth right unto man: But the issue thereof are the ways of death. Why do ye also transgress the commandment of god, Math. xv. iii by your tradition? In vain they worship me, teaching for doctrines, men's 9 precepts. Every plant which my heavenly father hath not planted, 13 shall be rooted up. They bind heavy burdens, and grievous to be borne, and Cap. xxiii. iiii. lay them on men's shoulders: but they themselves will not move them with one of their fingers. Ye lay the commandments of god apart, and observe Mark. seven. viii. the tradition of men, as the washing of pots. etc. Ye reject the commandment of God, that ye may observe 9 your own tradition. Why tempt ye God, to lay a Yoke on the disciples necks, Acts. xv. x. which neither our fathers, nor we were able to bear? Beware lest there be any man that spoil you through Colos. two. viii. Philosophy, and vain deceit, through the traditions of men, according to the rudiments of the world, and not after Christ. If ye be dead with Christ from the ordinances of the 20 world, why as though ye lived in the world, are ye burdened with traditions? As touch not, taste not, handle not. 21 Which all perish with the using, and after the commandments 22 and doctrines of men. Wherefore rebuke them sharply, that they may be sound Titus. i. xiii. in the faith. And not taking heed to jewish fables, and commandments 14 of men, that turn from the truth. If any speak, let him talk as the words of God. If any i. Peter. iiii. xi. man minister, let him do it as of the ability which God ministereth, that God in all things may be glorified. If there come any unto you, and bring not this doctrine, two. john. x. receive him not to house, neither bid him god speed. For he that biddeth him god speed, is partaker of his evil 11 deeds. ¶ The Doctors. BY a like kind of madness they confess, that Tertullian of prescription against Heretics. the Apostles in deed were ignorant of nothing: nor taught any contrary doctrine among themselves: but they say, the Apostles revealed not all things to all men: but showed certain things openly, and to all: and other certain things secretly, and unto a few. How dost thou break marriage, neither coupling the In his. 4. book against Martio●…. man and the woman together, nor being coupled, otherwise admitting them to the Sacraments of baptism, and thanksgiving (note how he striketh away five of the Popish sacraments that of their own heads, they have devised.) We must examine what is meant by this that followeth: Origene in his 3. Homily upon ler●…mie. leave her no manner of remnant. The meaning is this, abolish not certain of the superstitions of the Chaldees, reserving certain: therefore he commandeth that nothing be left in her, be it never so little. He rebuketh such teachers, which not only do not as they In his. 25. Homily upon Math. say: but also cruelly and unmercifully, without any consideration of the strength of their disciples and hearers, enjoineth unto them greater things than they may 〈◊〉: As they that forbidden to marry, and compelleth and driveth them from it that is so convenient, unto unmeasurable uncleanness. They also that teach to abstain from meats, and such other things, to the which they aught not to compel faithful men, kind by the word of their exposition, heavy burdens, without the will of Christ, which saith, my yoke is easy, and my burden is light. The sons of Aaron that put fire upon the altar, which Cyprian in the treatise of simplicity of prelat●…s. god commanded them not, by and by were slain in the sight of the Lord, which took a vengeance upon them. The which sons, they re●…emble and follow, which despised the tradition of God, and desireth other strange doctrines: And bringeth in the au●…thoritie of man's ordinances, the which men the Lord blameth, and rebuketh in his Gospel, saying, ye cast away the commandment of God, that ye may ●…stablishe your traditions. That Christ aught only to be heard: even the father bringeth In his. 2. Roke and. 3. Epistle unto Cecilius. witness from heaven, saying: This is my dearly beloved son, in whom I am well pleased, hear him. Wherefore, if christ aught only to be ●…earde, we aught not to take heed what any man hath thought good to be done before us: but what christ, which was before all men hath done before. For we must not follow the custom of a man: but the truth of GOD, because God speaketh by Esaie the prophet, and saith, They worship me in vain, teaching Commandments and doctrines of men. From whence have we this tradition? whether cometh: Unto Pompeius against the Epistle of Stephen. it from the au●…thoritie of our Lord, or of the Gospel, or else from the Commandments, and Epistles of the Apostles? Therefore, if it be either commanded in the Gospel, or contained in the Epistles or Acts of the Apostles, let us keep the same tradition. It is adulterous, it is wicked, it is abominable, whatsoever In his. ●…. book▪ and. 8. Epistle. is ordered by the rashness of man, that God's order should be broken. If we return to the head, and beginning of our lords tradition, To Pompeius. all error of man must needs give place. This thing is plainly against the tradition of healthful Ba●…ile in his book of the holy Ghost. baptism, our baptism according to the lords tradition, is in the name of the father, of the son, and of the holy ghost: by the very tradition of baptism, we have the confession of faith. Who so for biddeth the thing that God commandeth: and In 〈◊〉 Morals Summa. Chap 14. commandeth the thing that God forbiddeth, is to be holden accursed of all them that love the Lord. Therefore, those that are bought of God, aught not to be Ambrose upon the. 1. Cor. 7. Cap. bondmen of men. They are the bondmen of men, that make themselves subject unto men's superstition. We by good right do 〈◊〉 all new things that Christ In his. 4. book of Virgins. hath not taught, for Christ is the 〈◊〉 unto the faithful men, for if Christ hath not taught it, that we teach, even that we do judge detestable and to be defied. The Scribes (saith ●…e) and the Pharisees sitteth in the Augustine in his. 46. treatise upon john. chair of Moses, do as they bid you: but do not as they do, Inst●…tyng in the chair of M●…yses, they teach the law of God, therefore God teacheth by them: but if they teach their own traditions, hear them not, do not after them, for surely such seeketh for their own advantage, and not the glory of jesu. When the Lord jesus had done many things, all things In his. 49. treatise upon john. were not written, as the same Evangelist testifieth that the Lord jesus did and said many things which was thought sufficient for the salvation of them that believe. Therefore let no man judge you (saith he) in meat, as In his. 59 Epistle unto Paulinus. therefore he had said, all those things, for these men were seduced and beguiled, and ●…ed away from the truth, whereby they were free, by such observances and traditions, of the which truth, it is said in the Gospel, the truth shall make you free. It is a shameful, and too much a great deal unseeming, and contrary to the nobleness of your liberty, that ye (seeing ye be the body of Christ) should be deceived with shadows, and think that ye be sinners, when ye care not to break these. In his. 86. Epistle. Upon what days we aught not to fast, and upon what days we aught to fast, I find it not appointed or limi●…ted by any commandment, either of our Lord, or of the Apostles. All the most pée●…ishe heretics, that ●…ayne would be called In his. 97. treatise upon john. Christians, go about to colour the bold vanities of their inventions, which the very sense and reason of man doth most abhor, with the pretence of this saying in the Gospel, whereas our Lord said thus, I have many things to ●…ay unto you: but as now ye are not able to bear them. For as much as Christ himself hath not ●…eueyled these In his. 49. treatise upon john. 〈◊〉, which of us will say, they be these or these? Or if he so say, how can ●…e prove it? for who is there, either so vain, or so rash, who notwithstanding he speak the truth to whom he 〈◊〉, and what he listeth, will affirm without any 〈◊〉 of the Scriptures, that these be the things that the Lord than would not open. This thing 〈◊〉 me, that so many things wholsomelye In his. 119. Epistlen. comm●…unded in the holy scriptures, are not regarded: and all things are full of so many 〈◊〉 that he is more sharply punished, which with his ●…are foot doth touch the earth in the Octavas, than he that burneth his mind with drunkenness, or be drunk. All be it these be not against the faith, yet with feruiles burdens they so oppress our very religion, which God of his mercy would have to be free, under very few, and most manifest sacraments of divine service, that the state of the jews is much more tolerable: for the jews, not with standing they knew not the time of liberty, yet were they subject to the packs and burdens of the laws of God, and not unto the devices and presumptions of men. All such things in my judgement, aught to be cut of, as soon as just occasion, or power is given, without any manner of 〈◊〉. In his book of only baptism against Petilian. Cap. 9 Of Christ's▪ Serm●…n. upon the mount. The most true and inviolable rule of truth, doth show, that in all 〈◊〉, that thing is to be improved and amended, which is false and vicious, that is to be acknowledged and 〈◊〉 which 〈◊〉 true 〈◊〉 〈◊〉. 〈◊〉 or 〈◊〉 o●… 〈◊〉▪ is the more dangerous, for that it de●…eiueth us under the name of God's service. Our Lord hath not burdened us with signs: but Christ In his. 3. book of christian doctrine, and. 9 Chap. and his Apostles have delivered unto us a few sacraments in steed of many, and the same in doing most easy, in signification most excellent, in observation most reverend: as is the Sacrament of Baptism, and the celebration of the body and blood of our Lord. Such sleights of hunting hath the devil, under the colour Chrisostome in his. 49. homily upon the Acts. of holiness he hideth his snares. Let 〈◊〉 to honour Christ according to his own will, for he that is honoured, is best pleased with that honour which In his. 51. Homily upon Math. he will, and not that we will devise. Tell not me they fast: but show me that they fast according to the will of God, which if they do not, then is their fast In his. 1. Homily of the jewish fast. more wicked than any drunkenness. The 〈◊〉 said not unto Christ, wherefore do thy In his. 52. Homily upon Math. disciples be●…ake the laws of Moses▪ but, wherefor●… do they break the traditions of the 〈◊〉 whereby it appeareth that they had alterod many things: whereas God had comma●…nded that they should neither ●…dde nor diminish: but fearing lest they should lose their authority, as if they had been law 〈◊〉, to the end they might seem the greater, they altered much, which thing god we 〈◊〉 〈◊〉 a wickedness, that they kept their own commandments indre then the commandments of God. To bow to the left hand, is to abstain from meats Hierome upon the. 2. Chap. of Malachi. which God hath created to be received, and to condemn marriage, it is to ●…unne into this which is written in an other place, Be not much righteous▪ To turn to the left hand, is when any man giveth himself to excess and 〈◊〉, and maketh many 〈◊〉 in the laws. Hold the traditions which ye have learned, either by our In his book upon the. 2. to the Thessal. 2. epistle, or by our word; whereas saint Paul will have his own things to be kept, he will have no straung●… things there is added. They brag not of their sh●… 〈◊〉 single life, 〈◊〉 〈◊〉 Unto Mercella that he would go to Bethlem is, who 〈◊〉 be most 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, counted first. There is neither difference, nor wondering in apparel, howsoever it pleaseth a man to go, he is neither slandered for it, nor commended. The pharisees would that men should receive and magnify Citill in his book, and. 1. cap. upon▪ john their doctrine, and the traditions of their fathers, therefore, how many soever faithful came unto Christ, they thought so many were lost from them. He saith, that every planting that is not of the father, shallbe Hilary upon Mat. Canon. 4. pulled up by the root, that is, the tradition of man shallbe taken away, by whose favour and means they have broken the precepts of the law. Then the Apostles preach the Gospel, and afterward Ireneus in his 3. book, and. 1. Chap. by God's will, they delivered the same to us in writing, to be a foundation and a pillar unto our faith. Policarpus, when he had received these things of them Eusebius in his. 5. book and 20. Chap. that had seen the life of the word, uttered and showed the same, being all agreeable unto the Scriptures. The Gospel hath laid upon us no yoke of bondage: but Socrates in his 5. book and 22. Chap. men themselves in the countries where they dwelled, for release of labour, and the remembrance of the passion of christ, of a certain custom, kept the Easter, and other holy days, each man as he would. For neither our Saviour, nor the Apostles by any law commanded these things. It seemeth unto me, that many things have beel●…e received by custom, now in one country, and now in another. verily, to speak universally, in all manner of observations, or forms of common prayer, there cannot two churches be found, that agreeth thoroughly between themselves. They take fornication or whoredom, to be a thing indifferent: but they fight for the keeping of their holy days, as for their souls. Paul, what things being present, he had plainly taught Nicephorus in his. 2. book & 34. Chap. by mouth, the same things afterwards being absent, he shortly called to their remembrance, by writing of an epistle. Saint Matthew departing, recompensed his absence by In the. 45. cap. present writing. Theophilact upon the. 1. Cor. 7. Chap. Therefore the Apostle hath provided very well in both causes (to wit) first, 〈◊〉 under the pretence of God's service, servants should departed from their masters, in whose power their bodies are: Secondly, l●…st they should fall from God, when as they will serve their bodily master, further than becometh, or they aught to 〈◊〉. What needeth it to believe that thing, that neither the Leo 〈◊〉, in his 〈◊〉. Epistle and. 12. Cap. law hath taught, nor the prophets have spoken, nor the gospel hath preached, nor the Apostle hath delivered? How are these new devices brought in, that our fathers In his. 97. Epistle, and. 3. cap. never knew? If sundry of our predecessors or elders have done certain Stephen Pope, in the. 63. distinction. Quia sancta. things, which at that time might well be done without hurt, and afterward are turned into error and superstition, without any staggering and with great authority, let them be destrayed and abolished by the successors. 〈◊〉, of the supper of the Lord. Bessarion of the Sacrament of the Eucharistia. These be the Sacraments of Christ in the Catholic Church: Baptism, and the body and blood of our Lord. We read that these only two Sacraments were delivered to us plainly in the Scriptures. In deed Paul hath commanded us to submit our understanding: but unto the obedience of Christ, not unto the obedience Alphonsus de Castro in his 1. book and. 7. Chap against heresies. of men. In proper speech, those we call Sacraments which are promised with signs annexed, the rest that have no signs, are bore promises, wherefore speaking hereof precisely and Luther, in his book of the Babylonical captivity. straightly, there are two Sacraments in the Church of God: Baptism, and the Bread, for as much as in these only we find both the sign ordained of God, and also the promise of remission of sins. Surely saint Peter in the acts of the Apostles, doth openly Erasmus in his annotations upon the. xi. of Math. call the law of Moses (which is laid for a time, upon the rebellious people of the jews) an hard and a heavy burden, which neither we, nor our fathers were able to bear: neither can any man doubt it, that it is truth which the truth hath pronounced. The yoke of Christ is in very deed pleasant, and his burden is light, so that no men's traditions, be laid upon men's shoulders, beside or more than that thing▪ which he hath already appointed: And he hath commanded nothing else, but that one should love another, and there is nothing so bitter but that charity will season, & make sweet. Even as the ordinance of men, did make heavy the law, being by itself grievous enough for the jews, which ordinances so at the first crept in, as though they were small and aught not to be cared for, or regarded, or else, they being commended with the show of godliness, be gladly received of them that are more simple, then foresighted. Those that are once received by piecemeal, do grow and increase, unto a huge quantity, and do oppress down, and overthrow men, whether they will or not, either by the help of custom (whose violence is a certain tyranny) or else, by the authority of princes, which hold stiffly, it that is rashly received, abusing it for their profit and gain. There are some that knit together either a cold syllogism of a piece of Scripture, which they do not understand, or else make an article of faith, of a man's ordinances, and of such men are we judged to be christians, or no christians, which appertain nothing at all to christian religion. Some wrist this place so far, as men aught to obey all In the same book upon this 23. of Matth. manner of things: whatsoever the Bishops, Presidents, or rulers command, although they be ungodly, and that for their authorities sake: when as christ did speak only of them, which did teach rightly the law of Moses, and not of such as did snare men with their ordinances & constitutions. Now peradventure after the same manner a Bishop might be heard, which preacheth truly the Gospel, although he 〈◊〉 but ●…tle according to the same. But who can abide that they should 〈◊〉 an open tyranny against Christ's doctrine, and make laws for their own advantage, measuring all things according to their gain, and glorious majesties. They that snare the people with rites and ordinances, devised for their own profit, and to fulfil their tyranny, do not sit in the chair of the Gospel: but in the ch●…ire of Simon Magus, and Caiaphas. ¶ The. xliij. Chapter. ¶ Sacrifices of the new Testament. OFter the sacrifices of righteousness, and Psalm. 4. 5. trust in the Lord. The sacrifices of God are a contrite Psalm. 51. 17. spirit, and a broken heart, O Lord, thou shalt not despise. Then thou shalt accept the sacrifices 19 of righteousness, even the burnt offering and oblation: then shall they offer Calves upon thine altar. He that offereth praise, shall glorify me: and to him that Psalm. 50. 23. disposeth his way a right, will I show the salvation of God. Let my prayer be directed in thy fight as incense, and the Psalm. 141. 2. lifting up of my hands as an evening sacrifice. He hath showed thee, O man, what is good, and what the Micha. 6. 8. lord requireth of thee: surely to do justly, and to love mercy, and to humble thyself to walk with God. From the rising of the Sun unto the going down of the Malach. 1. 11. same, my name is great among the Gentiles, and in every plate incense shall be offered unto my name, and a pure offering: for my name in great among the heathen, saith the Lord of Hosts. I will have mercy, and not sacrifices. Math. 12. 7. I beseech you therefore brethren, by the mercies of God▪ Rom. 12. 1. that 〈◊〉 up your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable serving of God. I was even 〈◊〉 〈◊〉 that I had received of the Epaphroditus Philip. 4. 18. that which●… 〈◊〉 from you, an odour that smelleth sweet, a sacrifice acceptable and pleasant to God. Let us therefore by him offer the sacrifice of praise always Hebre. 13. 15. to GOD, that is, the 〈◊〉 of the lips, which confess his 〈◊〉. To do good and to distribute, forget not: for with such sacrifices 16 God is pleased. Ye as lively stones, be made a spiritual house, & holy priestboode, 1. Peter. 2. 5. to offer up spiritual sacrifices acceptable to God by jesus Christ. He made us Kings, and Priests unto God even his father, Revelation. 1. 6. to him be glory and dominion for evermore. Amen. ¶ The Doctors. Even so hath god willed us daily to offer up our Ireneus in his 4. book, and 34. Chap. sacrifice at the altar without ceasing. The Church offereth up unto God, a natural thing of God's creation: neither is our Altar here in earth: but in heaven, thither out prayers, and sacrifice●… be directed. The sacrifice doth not sanctify the man: but the conscience of the offerer, being pure, sanctifieth the sacrifice. And we that be lay men, are we not priests? truly christ Tertullian in his exhortation unto chastity. had made even us a kingdom, and Priests unto his father. a In his book against the jews. The pure sacrifice, that Malachi speaketh of, that should be offered up in every place, is the preaching of the Gospel until the end of the world. b In his. 4. book against Martion. The sacrifice that Malachi meant, is a devout prayer proceeding from a pure conscience. c In his book unto Scapulas. We make sacrifice unto our god, for the safety of our Emperor, with a pure prayer. d Origene in his. x. book upon the Rom. It is a work of sacrifice, to preach the Gospel. e In his. 9 Homily upon Leviticus. All that are bathed with the holy Ointment, are made priests, even as Peter saith, unto the whole Church, you are the chosen stock, and the kingly priesthood. f Epiphanius in his. 2. book of Melchisedech. Christ is our sacrifice, our Priest, our altar, God, man, King, Bishop, Sheep, Lamb made for our 〈◊〉, all in all. g justinus▪ Martyr in dialogis cum Triphone. Esaias promiseth not the restoring of bloody sacrifices: but the true, and spiritual oblations of praises, and tha●…sgiuing. h Ambrose in his. 2 book of Virgins. I may boldly say, your hearts be altars, upon which hearts Christ is daily offered for the redemption of the body. i In his. 5. book upon the 6. cap. of Luke. All the children of the Church, be Priests. k Augustine in 〈◊〉 ●…ooke of faith. to Peter ●…ie Deacon. 19 chap. In those fleshly sacrifices, there was a figure of the flesh of Christ, which he would afterward offer for us, and of the blood, which he would afterward shed for the remission of sins: but in this sacrified, there is a thanksgiving, and a remembrance of the flesh, which he hath already offered for us: and of the blood, which he being God, hath already shed for us. In those sacrifices it was represented unto 〈◊〉 ●…der a figure, what thing should be given unto us: but in this sacrifiee is plainly set forth, what things is already given for us: In those sacrifi●…es it is plainly preached unto us, that the same son of God hath already deene ●…laint for the wicked. The flesh, and blood of this sacrifice, before the coming In his. xx. book and xxi. chap. against Fortunatu●…. of Christ, was promised by sacrifices of resemblance. The same in his 〈◊〉, was given in truth, and in deed: but after his ascension it is solemnized by a Sacrament of remembrance. In his. ●…. book and. v. Chap. of the city of god The thing that of all men is called a sacrifice, is a token, or a sign of the true sacrifice. a In his. xx. book and. x. Cap. of the City of God. Therefore our altar is in heaven▪ for thither our praier●… and oblations are directed. All be priests, because they are the members of one priest. b Upon the 71. Psalm. When we believe in Christ, even of the very 〈◊〉 of our cogitation, Christ is sacrificed unto us everydaie. c In his Questions upon the Gospel, the. 1. book. Then is Christ slain to every man, when he believeth that Christ was slain. d In the beginning of his exposition upon the Romans. The sacrifice of our lords passion, every man then offe●…reth for himself, when he is confirmed in the faith of his passion. e In his. 125. sermon of Time. The sacrifice of the new Testament is, when we offer up the altars of our pure hearts, and clean in the sight of the divine majesty. f Chrisostome in his. 29. Homily upon the Romans. My whole priesthood is, to teach, and to preach the Gospel, that is my oblation: this is my sacrifice. g ●…o his three book against the leyyes. It is called a new sacrifice, because it proceedeth from a new mind and is offered not by fire, and smoke: but by grace, and by the spirit of God. h In his. 18. homily upon 2. Cor. In the holy mysteries, the Priest differeth nothing from the people. i In his. 3. Homily upon the 2. Cor. Even thou in thy Baptism art made both a King, and a Priest, and a Prophet. k 〈◊〉 unctione ●…matis. All that of Christ be called christians, offer up unto God the daily sacrifice, being ordained of god, priests of holiness. l Hierom upon the. 1. of Malachi. The Prophet Malachi meaneth hereby, that the prayers of holy people should be offered unto God, not only in jewrie, that was but one province of the world: but also in all places. m In his book upon the. 147. Psalm. When we hear the word of the lord, the flesh of christ and his blood is powered out into our ears. n In his. 2. book. and. 8. Chap. upon Zacharie. A pure sacrifice is offered unto me in every place, not in the oblations of the old Testament: in the holiness of the purity of the Gospel. o Upon the. 2●… Psalm. Every holy man hath in himself the altar of God, which is faith. p Upon Malachi. 1. Chap. All we are the princely and kingly kindred, that being baptised in Christ, are called christians, by the name of Christ. q Eusebi. in his 1. book, and. x. Cap. De Monstra. We sacrifice, and offer up unto God, the remembrance of that great sacrifice, using the holy mysteries, accordynglie, as Christ hath delivered them, and giving God thanks for our salvation. r In the. vi. Chap. of the same book. We burn the incense of prayer, and we offer up the sacrifice, that is called pure, not by shedding of bleed, but by pure and godly doings. s In his. 2. book de Demon. They shall offer unto him reasonable and unbloody oblations, the sacrifices of praise. t Cirill in his x. book against jutianus. We having left the gross ministery of the Jews, have a commandment, to make a fine, thin, and spiritual sacrifice. And therefore we offer unto God all manner virtues, faith, hope, charity, as most sweet savours. v Chris. against the jews in his. 3. orat. We make our sacrifices, not by smokes, smell, and blood: but by the grace of the holy spirit, and he that ad●…ureth him, must ado●…re inspirit and truth. x In the book of consecration the. 2. distinct. Cap. Hoc est. The sacrifice that is wrought by the haudes of the Priest, is called the Passion, the death, the crucifying of Christ: not in deed: but by a mystery signifying. y In the Canon of the Mass. book. Remember, O Lord, thy servants, and all them that stand 〈◊〉, for whom we offer unto thee, or else, which do offer unto thee, this sacrifice of praises. ¶ The▪ xliij. Chapter. ¶ Princes aught to 〈◊〉 in matters of religion. THou shalt seek and make search, Deu●…. 13. 14. and inquire diligently: and if it be true, and the thing certain that such abomination is wrought among you. Thou shalt 〈◊〉 the 〈◊〉 of 15 that city with the edge of the sword: destroy it utterly, and all that is therein. etc. And when he shall sit upon the Chap. 17. 18. throne of his kingdom, then shall he writ him this law repeated in a book by the priests of the Levites. And it shallbe with him, and he shall read therein all the 19 days of his life, that he may learn to fear the Lord his God, and to keep all the words of this law, and these ●…ces, for to do them. Also josua spoke unto the priests, saying, Take up the josua. 3. 6. Ark of the covenant, and go over before the people, and so they to●…e up the Ark of the covenant, and went before the people. Then josua the son of Nun called the priests, and said Chap. ●…. 6. unto them, Take up the Ark of the covenant, and let seven priests bear seven Trumpets of Rams horns before the Ark of the Lord. The king also and his men went to ●…ierusalem unto the ●…. Sam●…. 5. 6. jebusites, the inhabitants of the land: who spoke unto David, saying, Except thou take away the * By blind and lame is meant the Idols, so the Godly 〈◊〉 them. blind and the lame, thou shal●… not come in hither. And there they left their images, and David and his men burned them. And David counseled with the 〈◊〉 of shoulandes, 1. Chron 13. 1. and of hundreds, and with all the governors. And David said to all the congregation of Israel, If it 2 seem good to you, and that it proceedeth of the Lord our God, we will send to and 〈◊〉 unto our brethren, that are left in all the land of Israel, (for with them are the Priests and the Levites in their cities and in their Suburbs) that they may assemble themselves unto us. And we will bring again the Ark of our God to us: for 3 we sought not unto it in the days of Saul. And David made him a house in the city of David, and Chap. 15. ●…. prepared a place for the Ark of God, and pitched for it a tent. And David called Zadock and Abyathar the priests, and 11 of the Levites. etc. And he said unto them▪ Ye are the chief fathers of the 12 Levites, sanctify yourselves and your brethren, and bring up the Ark of the Lord God of Israel unto the place that I have prepared for it. And 〈◊〉 it spoke unto the chief of the Levites, 〈◊〉 they 16 should●… appoint certain of their 〈◊〉 to sing with instruments of music, with Uials, and haps, and Cymbales, that they might make a sound, & lift up their voice with joy. And he appointed certain of the Levites to minister before Chap. 16. 4. the Arks of the Lord, and to rehearse and to thank and praise the Lord God of Israel▪ And he set 〈◊〉 of the priests to their offices, a●…cording 2. Chron. 8. to the ●…rder of David his father, and the Levites in their 14. watches, for to praise and minister before the priests every day, and the Porters by their courses at every gate. And they declined not from the commandment of the 15 king, concerning the Priests and the Levites touching all things. And jehosaphat lift 〈◊〉 his heart unto the ways of the Chap. 17. 6. Lord, and he took away moreover the high places, and the groves out of judah. And in the third year of his reign he sent his Princes, 7. Benhol, and Obadiah, and Zachariah, and Nathaneel, and Mychaah, that they should ●…eache in the cities of ●…udah. And with them Levites, 〈◊〉, and Nethaniah, and 8 Z●…badiah, and Asahell. etc. And with them Elishama, and Ieho●…am priests. And they taught in judah, and had the book of the law of 9 the Lord with them, and went about through all the cities of judah, and taught the people. Moreover, in jerusalem did jehosaphat set Levites, and 〈◊〉. nineteen. viii. of the Priests, and of the chief of the families of Israel, for the judgement and cause of the Lord. And jehosaphat feared, and set himself to seek the Lord, Chap. 20. 3. and proclaimed a fast through all judah. And the ●…yng set Zadock the Priest, in the room of Abiathar. 1. King. 2. 35. Behold, I purpose to build an house unto the name of the Chap 5. 5. Lord my God. etc. And Hezechiah took 〈◊〉 the high places, and broke the ●…. King. 18. 4. Images, and cut down the Groves, and brak●… i●… 〈◊〉 the 〈◊〉 Serpent, that Moses had 〈◊〉 For unto those 〈◊〉, the children of Israel ●…id burn Ince●…se to i●…, 〈◊〉 he 〈◊〉 it, * Nehushtan, ●…s a piece of Brass, thus he c●…lleth it in contempt. Chap. 23. 4. Nehu●…htan. Then king josiah commanded Hilkial the high Priest, and the Priests of the second order, and the keepers of the door, to bring out of the Temple of the Lord, all the vessel●… that were made for Baal, and for the 〈◊〉▪ and for all the ●…oste of heaven, and he 〈◊〉 to them with out jerusalem. He broke the Images in 〈◊〉, and c●…tte down the Groves, 14 and filled their places with the bones of men. Then the king commanded all the people, saying: keep 2●… the Passeover unto the lord your God, as it is written in the book of the covenant. And Hezechiah opened the doors of the house of the lord, ●…. Chro. 29. 3. in the first year, and in the first month of his reign, and repaired them. And he said unto them, Hear me, ye Levites, sanctify 5 now yourselves, and sanctify the house of the Lord God of your fathers, and carry for the the f●…lthinesse out of the San●…tuarie. And they gathered their brethren, and sanctified them 1●… selves, and came according to the commandment of the king▪ and by the woord●…s of the Lord, for to cle●…se the house of the Lord. Then they went in to Hezechiah the king, and faied, we ●…8 have cleansed all the house of the Lord, and the altar of burnt offering, with all the vessels thereof, and the show bread table, withal the vessels thereof. And Hezechiah sent to all Israel, and judah, and also wrote Chap. ●…0. 1. letters to Ephraim, and Manasseh, that they should come to the house of the Lord at jerusalem, to keep the Passeover unto the Lord God of Israell●…▪ And the King and his princes, and all the congregation had 2 taken counsel in jerusalem to keep the Passeover in the second month. Be wise now therefore, ye kings: be learned ye judges of Psalm. 2. 10. the earth. Kings shall be thy nursing fathers, and Queens shal●…e Esaie. 49. 23. thy ●…ources. Give to Caesar, the things which are Caesar's, and give, unto Math. 22. 2●…. God, those thyn●…es which are Gods. jesus suns were●… them, is it not written in your law, I john. x. xxxiiii ●…aide ye are Gods? Let every soul be subject unto the higher powers, for Rom. xiii. i. there is no power but of God: And the powers that be, are orde●…ned of God. I exhort therefore, that first of all, supplications, prayers, i. Timoth. two. i. intercessions, and giving of thanks be made for all men. For ki●…ges, and for all that are in au●…thoritie, that we may 2 lead a quiet and a peaceable life, in all godliness, and honesty. Submit yourselves unto all public government for the i. Peter. two. xiii. lords sake, whether it be unto the king, as unto the superior. Or unto governors, as unto them that are sent of him, 14 for the punishment of evil doers, and for praise of them that ●…oe well▪ ¶ The Doctors. WE are met together at Aquileia, by the commandment Ambrose of the counsel of Aquileia. Tertullian to Scapula●…. of the Emperor. We honour the emperors majesty, as a man next unto God. For so is the Emperor greater than all men, 〈◊〉 he is less than only the true God. When the Emperor holdeth the truth, and by force of Augu●…tine in his. 116. epistle to Donatus. the same truth giveth out laws, & proclamation against error, whosoever despiseth the same, procureth judgement against himself, for he shall be punished before men, and before God he shall have no face, that refused to do that thing, that the truth itself, through the heart of the Prince, hath commanded. Is it not lawful for the Emperor, or his Deputy, to give In his. 1. book against the ●…pistle of Per●…. sentence in a matter of religion? Wherefore then went your Ambassadors to the Emperor? why made they him the judge of their cause▪ Kings in the world serve Christ, in that they make In his. 48. Epistle. laws for Christ. How do the kings serve the Lord with reverence: but In his. 50. Epistle to 〈◊〉. in for bidding and punishing with a religious severity, such things as are done against the lords commandments. For a king serveth one wa●…e in that he is a man, and another way, in that he is a king. B●…cause in respect that he is but a man, he serveth the Lord in living faithfully: but in that he is also a king, he lerueth in making laws of convenient force, to command good things, and to forbidden the contrary. So Ezechias served God, in destroying the Temples of Idols, and those high places, which were builded contrary to the commandment of God. etc. In this therefore kings serve the lord, when thoi do those things to serve him, which they could not do, were they not kings. etc. But after that this began to be fulfilled which is written: and all the kings of the earth shall worship him, all the nations shall serve him, what man being in his right wits, may say to kings? care not you, in your kingdoms, who defendeth or oppugneth the Church of your Lord? Let it not appertain, or be any part of your care, who is religious in your kingdom, or a wicked depraver of religion. etc. Now if the christian kings, and Emperors do know, that Nabuchodonozor made this decree against the blasphemers of God, surely they cast in their minds, what they are bound to decree in their kingdom, to wit, that the self same God, and his sacraments, be not lightly set by and contemned. I have already heretofore made it manifest, that it appertaineth In his. two. book. and. xxvi. Cap. against the Epistle of ●…audentius. to the kings charge, that the Ninivites should pacify gods wrath, which the prophet had denounced unto them. The kings which are of Christ's Church, do judge most rightly, that it appertaineth unto their cure, that you (Donatists) rebel not without punishment against the same. This will 'cause Princes to be blessed, if that they make In his. 5. book. and. 24. Cap. of the City of God. their power which they have, a serunant unto god's majesty, to enlarge most wide, his worship, service, or religion. That is, in this kings (as it is commanded them of God) In his. 3. book and. 51. Chap. against Cresconius. do serve God as kings, if in their kingdom, they command good, and forbid evil things, not only those things which pertain to human society, or civil order: but also to god's religion. The emperors writs caused the bishops, as well Hierome in Epitaphio Paulae. Chrisostome in his Epistle to innocentius Cirill, in his 17. Epistle, & 4 Tome, to Theodosius. of the east, as of the West, to draw to Rome. We went in, and humbly besought the most Christian prince, to call a Counsel. The surety of our common weal, dependeth upon god's Religion, and there is greater kindred and society betwixt these twain, for they cleave together, and the one groweth with the increase of the other, in such sort, that true Religion, helped with the endeavour of justice, and the common weal, helped of them both, flourisheth. Seeing therefore, that we are constituted of God to be the kings, and are the knit●…yng together, or jointure of godliness, and prosperity in the subjects, we keep the society of these twain, never to be sundered, and so far forth as by our foresight, we procure peace unto our subjects, we minister unto the augmenting of the common weal: but as we might say, being servants to our subjects in all things, that they may live Godly, and be of a religious conversation, as it becometh godly ones, we garnish the common weal with honour, having care, as it is convenient for them both (for it can not be that diligently providing for the one, we should not care in like sort also for the other. But we travel earnestly in this thing, above the rest, that the Ecclesiastical estate may remain sure, both in such sort, as is seemly for God's honour, and 〈◊〉 for our times, that it may continued in tranquillity by common con●…ent, without variance, that it may be quiet through agreement in Ecclesiastical matters, that the godly religion may be preserved vnreprou●…able, and that the life of such as are chosen into the Clergy, and the great Priesthood, may be clear from all fault. This is a Copy of the Emperors writ, whereby he Theodo●…etus in his. ●…. book, and. 9 Chap. In his. 1. book and. 17. Chap. commanded a counsel to be kept in Rome. But julius (Pope) excused his absènce, because of his age. Constantine saith, if the bishop move trouble, by my hand he shall be punished: for my hand is the hand of God's In the. 20. cap. of the same book. minister. If we have (saith Constantine, writing to the Nichomedians) chaste bishops of right opinion, of courteous behaviour, In the▪ 19 cap. of the same bo●…e. we rejoice: but if any be inflamed to continued the memory of those pestilent heresies, his ●…oule hardy presumpti●… shall forthwith be corrected, and kept under my correction, which am Gods minister. Constantine gave also Injunctions to the chief ministers of the Churches, that they should make special supplication to GOD for him. He enjoined all his subjects, that they should keep holy certain days, dedicated to Christ, and the Saturdaie, he gave a law unto the rulers of the Nations, that the●… should celebrated the Sunday in like sort, after the appointment of the Emperor. etc. We have also herein comprised the emperors lives, for Socrates in his ●…. book in proaemio. that, sithence the Emperors were Christened, the affairs of the Church have hanged of them. And the greatest Counsels, both have been, and are kept by their affairs. I caused a great company of bishops to come to Nice: In his. 1. book and. 9 Chap. of Constantine. with whom together I took in hand the examination of the truth, being myself one of you, and much desiring to be therein your fellow servant. They which being within the Church, offend against Isidorus in his book of the authority, and care of kings. faith and discipline, let them be feared with the rigour of pri●…ces, and let the principal power lay that discipline, which the humility of the Church is not able to execute, upon the necks of the proud. The Emperor Constantinus sent out his letters, unto Zozomenus in 1. book, &, 17. Chap. all his rulers of the Churches, that they should all meet at Nice upon a day: unto the bishops of the Apostolic sees: unto Macarius the bishop of jerusalem: and unto julius the bishop of Rome. etc. The Emperor Constantine commanded, that ten bishops In his. 4. book and. 16. Chap. of the east, and ten of the West, should be chosen by the Counsel, that his majesty might consider, whether they were agreed, according to the Scriptures, and that he might further determine, and conclude, what were before best to be doen. Constantine the Emperor was a most clear preacher Eusebius of the life of constantine, orat. 1. of God, and as it were, the saviour, and Physician of souls. The Emperor, as having inkindeled a great flame, looked In his. 3. orat. well about with his princely eye, that no privy remnants of e●…rour should rest behind. Yea, he himself with his public Proclamations, did exhort In his. 3. book of the life of Constant. and allure his subjects to the Christian faith, he caused the Idolatrous religion to be suppressed, and utterly banished, and the true knowledge and Religion of Christ, to be brought in, and planted among his people. He made many wholesome laws, and godly constitutions, In his. ●…. bok●… where with he restrained the people with threats, forbidding them the Sacrifi●…yng to Idols: to seek after the devilish and superstitious soothsaiynges: to set up Images, that they should not make any privy Sacrifice: and to be short, he reform all manner of abuses about gods service, and provided 4. book. that the Church should be fed with God's word. I have judged (saith Constantine) this aught before all In his. 3. book. other things, to be the end & endeavour, or purpose, whereunto I should address my power and authority in government, that the unity of faith, pure love, and agreement of religion, toward the almighty God, might be kept and maintained amongst all congregations of the catholic Church. Your majesty is the captain of the profession of our faith: Nicepho●…us in his preface to Emmanuell the Emperor. your Majesty hath restored the Catholic, and universal Church: your Majesty hath reform the Temple of GOD from merchants, and exchangers of the heavenly doctrine, and from heretics, by the word of truth. Theophilact upon the. 13. to the Rom. Carolus Magnus in his. 6. ●…oke, &. 162. Chap. Paul teacheth all men, whether he be Priest, Monk, or Apostle, that they submit themselves to Princes. Carolus Magnus commandeth, that nothing should be read openly in the Church, saving only the Canonical books of the holy Scriptures, and that the faithful people should receive the holy Communion every Sunday. justinian the Emperor, commandeth, that the Priest Authentiques Constitut. Titu. 123. or Bishop, in pronouncing the public prayers, and in the ministration of the Sacraments, lift up his voice, & speak aloud, that the people may say, Amen. And be stirred to more devotion, and let the Priests understand, that if they neglect any of these things, they shall make answer before God: and yet we ourselves understanding thereof, will not pass it over, nor leave it unpunished. We command (saith justinian) the most holy archbishops, Authen, cola. 9 Titu. 15. and patriarchs of Rome, of Constantinople, of Alexandria, of Antioch, and of jerusalem. etc. Authen Titu. 133. justinian commandeth, that all Monks, either be driven to study the scriptures, or else to be forced to bodily labour. Leo Pope, in his. 23. Epistle to the clergy and all the people of Constantinople. The Counsel of Chalcedon▪ the. 1. Act. and 748. Page. Pope Leo, unto Theodosius the Emperor in his. 24. Epi. Make suit with all discretion, and humble prayer, that our most gracious Emperor, would vouchsafe to grant our requests, in that we have desired a general counsel. By order of the same writ, our most holy Pope Leo, ruler of the Church of Rome, was called to the Counsel, by the most godly, and most Christian Emperor. All our Churches, and all our priests most humbly beseech your majesty with sobs, and tears, that ye will command a general Counsel to be holden within Italy. a 〈◊〉 of Chalcedon the 3. Act. Pag. 804. Martianus the Emperor said: we confirm the reverend Counsel, by the holy edict of our majesty. b Concil. Tom. 2. of the life of Vigilius. Franciscus Z●…rabella, de Schematae & Consilio. Aneas Silvius. Pope Pius, 2. of the counsel of Basill in his. 1. book. The Emperor (justinian) demanded of his captain Belisarius, how he had done with the Romans: and how he had deposed Pope Silverius, and placed Vigilius in his steed, upon his answer, both the Emperor, and the Empress gave him thanks. The Pope in any notorious crime, may be accused before the Emperor: and the Emperor may require the Pope, to yield a reckoning of his faith. By these authorities they think themselves armed that say, no counsel may be kept without the consent of the Pope: Whose judgement if it should stand, as they would have it, would draw with it the decay, and ruin of the Church, for what remedy were there then, if the Pope himself were vicious, destroyed souls, overthrew the people with evil examples, taught doctrine contrary to the faith, and filled his subjects full of heresy? should we suffer all to go to the devil? verily when I read the old stories, and consider the Acts of the Apostles, I find no such order in those days, that only the Pope should summon Counsels, and afterward in the time of Constantine the great, and of other Emperors, when counsels should be called, there was no great account to be made of the Pope's consent. Herneus of the authority of the Pope. 18. Chap. In the old law, the Bishops, that anointed the kings, out of doubt were subject unto the kings. To say that the Prince cannot, either make or use his laws, before the Pope have allowed them, it is plainly false. In the. 17. cap. Pope Bonefacius the third, obtained of the Emperor In the. 13. cap. Phocas, that the Church of Rome, should be the head of all Churches, whereof we may in like case gather an argument, that it belongeth to the Emperor, to translate the pri●…acie of the church, and to take order for the Churches. Let every soul be subject to the higher powers: if every Bernarde in his 42. Epistle to the archbishop of Syuone●…s. soul, then is your soul subject, as well as others, for yet who hath excepted you from this generality? He that would except you from the obedience of the Prince, seeketh to deceive you, give no ear to their counsels. For, notwithstanding they be christians, yet they think it a shame, either to follow Christ's deeds, or to obey Christ's words. They use to say unto you, O sir, maintain the honour of your See. etc. Are you not so good as your predecessors? if your See be not advanced by you, yet let it not be abased by you. Thus say they: but Christ hath both taught us, and wrought far otherwise. For, he saith, give to Caesar that belongeth to Caesar, and give to god, that belongeth to God. The Pope's Legate came into England, and made a counsel Polichronicon ●…abian. by the assent of king William the conqueror. And in the counsel at Winchester, were put down many Bishops, abbots, and priors, by the means and procurement of the king. The king gave to Laufracke the Archebishopprike of Canterbury, and on our Lady day the assumpsion, made him archbishop, on Whit Sunday, he gave the Archbishoppricke of York, unto Thomas a canon of Beyon. Within a while, strife and contention fell between king William, and Anselme, for Anselme might not call his Synod nor correct the bishops: but as the king would, the king also challenged the inues●…ure of Bishops. This king for bade the paying of any money or tribute to Rome. The Counsel at London, under Henry the. 1. Fabian. Polidorus. The Counsel at Salisbury, Nauclerius Polidorus. Abbas v●…spergensis. The spirituality condescended, that the kings officers should punish priests for whoredom. In the which Counsel also, the king provided many things to be enacted, which should greatly help to lead a Godly and blessed life. At which Counsel the king called thither, so well the chief of the Clergy, as the people, and swore them unto him and unto William his son. And not only the king did make bishops and abbots (which he calleth holy Rites, laws of religion, and Church Ceremonies) but also the princes of every nation began every where, to claim this right unto themselves, of naming and denouncing of bishops, the which to this day, they hold fast with tooth and nail. Henry the second, made Thomas Becket archbishop Henry. ●…. Math. Paris. Polichron. of Cantorburie, who thereat was sworn to the King, and to his laws, and to his son. In the ninth year of his reign, he called a Parliament as Northhampton, where he reform many privileges, that the Clergy had, (although Thomas Becket, like a perjured traitor, resisted him.) In the seventeen year of his reign, he made a journey into Fabian. Ireland, where, with great travel he subdued the Irish: he reform Church matters there, as that of the ruling and ordering of the Church by the Curates, how they should order their service, and minister the Sacraments, as it was in England. How the people should behave themselves towards their curates: how they should pay their tithes, and make their Testaments. He made the statute of Northhampton, so that, after that Edward the first. Polichronicon Fabian Polidorus. Richard the second, Polidorus. time no man should give, neither cell, nor bequeath, neither ●…haunge, neither buy title, assign lands, tenements, neither rents, to any man of religion, without the kings leave. Called a counsel at Westminster, wherein was thought good to the king, and the princes, for the weal of the realm of England, if a part of the Pope's authority, were bounded within the limits of the Ocean Sea: wherefore it was decreed, that hereafter it should be lawful to no man, to try any cause before the bishop of Rome: nor that any man be publicly pronounced wicked, or enemy of religion, that is to wit, as the common people term it, be excommunicate by the Pope's authority: Nor that if any man have any such commandment from him, they execute the same, upon pain to forfaicte all their goods, and to be cast into perpetual prison. Made laws, that there should be no merchandise, no Canutus king. hunting, no worldly business done upon the Sabbath day. And that every man should communicate, at the least thrice in the year. Also, if any woman committed adultery, her nose, and ear should be cut of. Made laws, that the Tithes should be kept holy, from Edga●…us king, nine a clock at night, on the Saterdaie, until the day light of the Monday following. Gathered a Counsel at London about Easter, at which Edmundus king Odo, and Wolstan the Archbishop were present, where he made laws, that who soever committed whoredom with a Nun, should dye as a murderer. And that all perjurers, should be separated from the company of God for ever. Made a law, that if any servant should work upon the 〈◊〉 king, Sunday, by his masters commandment, should be made free. Also that children should be baptized within thirty nights, under pain of thirty shillings. Also if any did fight in the Church, he should pay six pounds. Made laws, if any forsook his faith, he should dye. And Aluredusking, if any minister should deny Baptism, to any that need thereof, he should dye for it. Made a law, that if any within his palace did swear, he Henry 5. king, should be taxed: If he were a Duke, he should pay. xl. s. to the help of the poor: If he were a Lord. xx. s. If he were a Knight. x. s. If he were a Yeoman. xl. d. If he were a Lackey, E●…combert king of Kent. Fox. Ethelbaldus King of Mercia, Fox. Elutherius Pope, wrote to Lucius. King. or a slave, to be whipped. First commanded Lent to be fasted in all his dominions. He made a law, that all Churches should be free from all exactions, and public charges. Let the secular princes know, that they aught to give an account to God for the Church, which they have received of God to be defended. Ye have required of us (saith Elutherius Pope) to send the Roman and Imperial laws unto you, to use the same in In the ancient records of London, remaining in the Guildhall. your Realm of England: we may always reject the laws of Rome, and laws of the Emperor: but so can we not the Law of GOD, for ye have received (through the mercy of God) the law and faith of Christ into your kingdom, you have both Testaments in your Realm, take out of them by the grace of GOD, and advise of your subjects, a law, and by that law, through God's sufferance, rule your Realm: but be you God's vicar in that kingdom. David is set before all (in the Genealogy of Christ) for that Hugo Cardinalis, upon the ●…. cap. of Math. the dignity of a king is chief and greatest. ¶ The. xlv. Chapter. ¶ The Pope is antechriste. IF any shall say unto you, lo, here is Christ, Math. 24. 24. or there, believe it not. For there shall arise false Christ's, and 25 false prophets, & shall show great signs, and wonders, so that if it were possible, they should deceive the very elect. Babes, it is the last time, and as ye have 1. john. 2. 18. heard, that antichrist shall come, even now are there many antechristes: whereby we know that it is the last tyme. Who is a liar, but he that denieth that jesus is Christ? 22 the same is the antechriste that denieth the father and the son. But this is the Spirit of Antichrist, of whom ye have Chap. 4. 3. heard, how that he should come, and now already he is in the world. For many deceivers are entered into the world, which 2. john. 1. 7. confess not that jesus Christ is come in the flesh, he that is such a one, is a deceiver, and an antichrist. Let no man deceive you by any means: for that 〈◊〉 shall 2. Thessal. 2. 3. come, except there come a departing first, and that, that man of sin be disclosed, even the son of perdition. Which is an adversary, and exalteth himself against all 4 that is called God, or that is worshipped, so that he sit as God in the temple of God, showing himself that he is God. ¶ The Doctors. Antichrist, notwithstanding he be but a slave, Ireneus in his. 5. book, and last Chap▪ save one. yet he will be worshipped, as if he were God, and published and proclaimed as a king. Antichrist shall come in the desolation of the Gregory Nazianzenus in 〈◊〉, Anselmus in the. 2. Thesa. 2. world▪ for he is the abomination of desolation. Antichrist shall feign himself to be holy, that he may deceive men, under the colour of holiness. Yea, and he shall call himself God, and shall 'cause himself to be worshipped: and shall promise' the kingdom of heaven. The abomination of desolation, is the cursed coming Ambrose in his. 10. book and 〈◊〉 Chap. upon Luke. ●… Augustine in the. 9 Psalm. of antichrist. For that we believe, that antichrist shall come unto such a height of vain glory, it shall be leeful for him to do such things, both towards all men, and also towards the saints of God, that many weak men shall think, GOD hath forsaken the care of the world. Hierome to Algasia. Antichrist shall 'cause all Religion, to be subject to his power. By the abomination of desolation, we may understand In his book upon the. 24. of Math. any manner of perverse, and false doctrine. The abomination of desolation, shall stand in the church, until the consummation, or end of time, and show himself as God. Hilary in Math. 25. Canon. When ye shall see the abomination of desolation, standing in the holy place: Christ spoke these words of the time of antichrist. In his book against Auxentius. One thing I read you: Beware of antichrist, for it is not well, that we should be thus in love with walls: It is not well, that ye should honour the Church in houses, and buildings. Is there any doubt: but Antichrist shall sit in the same. He is antichrist, that shall claim to be called the universal Gregory in his 4. book, &. 38. Epistle. Bishop: and shall have a guard of Priests to attend upon him. I speak it boldly: who soever calleth himself, the universal In his. 6. book &. 30. Epistle. Priest, or desireth so to be called in the pride of his In his. 34. Epistle. heart, he is the forerunner of antichrist. By this pride of his, what thing else is signified: but that the In his. 25. book upon the. 34. & ●…4. c●…p. of job. Chrisostome in his. 49. Ho●… of the unperfect work. In his. 4. Homily upon the 2. Thes. 2. cap. time of antichrist is even at ha●…de? Whereas he is a damned man, and not a spirit, by living he feigneth himself to be God. This antichrist is called the abomination of desolation: for that he shall 'cause the souls of many Christians to be desolate, and forsaken of God. As long as the Emperor shall be had in awe, no man shall straight way submit himself to antichrist: but after that the Emperor shallbe dissolved, antichrist shall invade the state of the Empire standing void: and shall labour to pull unto himself the Empire both of man, and God. This is a token that they hate God, for that they will have Eusebi●… 〈◊〉 his 7. book of preparation. Bernarde in his 125. Epistle Pag. 1316. themselves called by the name of God. That beast that is spoken of in the book of Revelations, unto which 〈◊〉 is given a mouth to speak blasphemies, and to keep war against the saints of God, is now gotten into Peter's chair, as a Lion prepared to his pray. What think you, reverend fathers, of this man (the Arnulphus in the Counsel of Rheims, amongs the works of Barnarde. Pope) sitting on high in his throne, glittering in Purple, and cloth of gold? What think you him to be? verily if he be void of ●…haritie, and be blown up, and advanced only with knowledge, then is he antichrist, sitting in the Temple of God▪ and showing out himself, as if he were a God. They have brought to pass, that Godliness is turned into Cornelius ●…tonto in the Chap. of 〈◊〉. Hypocrisy: and that the savour of life, is turned into the ●…auour of death. Would God they were not gone wholly with general consent, from Religion to Superstition: from faith to infidelity, from Christ, to antichrist: From God to Epicure: saying with wicked heart, and filthy mouth, there is no God, neither hath there been this great while any pastor, or Pope, that regarded these things. For they all sought their own, and not so much as one of them sought for the things that pertain to jesus Christ. Antichrist is 〈◊〉 the 〈◊〉 borne in Rome, and yet shall joachini Abbas. be higher advanced in the Apostolic See. Hildebrande Pope, under a colour of holiness, hath laid Aventinus Franciscus in ●…he Counsel a●… Reinspurge. Petrarcha in his. 20. Epistle. the foundation for antichrist. Rome, the whore of Babylon: the mother of all Idolatry, and for●…ication: the Sanctuary of heresy, and the School of error. ¶ The. xluj. Chapter. ¶ Against Usury and Interest. IF thou lend money to my people, Exod. 22. 25. that is, to the poor with thee, thou shalt not be as an usurer unto him: ye shall not oppress him with usury. Levit. 25. 3●…. If thy brother be impoverished, and fallen in decay with thee, thou shalt relieve him. Thou shalt take no usury of him, 26 nor vantage, but thou shulte fear thy God, that thy brother may live with thee. Thou shalt not give him thy money to usury, 〈◊〉 27 him thy victuals for increase. Thou shalt not give to usury to thy brother: as usury of Deut. 23. 19 money, usury of meat, usury of anything that is put to usury. Unto a stranger thou 〈◊〉 le●…de upon usury, but thou 20 〈◊〉 not lend upon usury unto thy brother, that the Lord Those strangers (saith Ambrose) were such as the jews might lawfully kill and destroy. a. Exo. 20. 17. thy God may bless thee, in all that thou ●…ettest thine hand to, in the land whither thou goest to possess it. Thou shalt not co●…et thy neighbour's house, neither shalt 〈◊〉 thy neighbours wife, nor his man servant, nor his maid, nor his Ore, 〈◊〉 his Ass, neither any thing that is thy neighbours. Now there was a 〈◊〉 cry of the people, and of their Nehe. 5. 〈◊〉. wives, against their brethren the jews. For there were that said, we, our sons, and our daughters 2 are many, therefore we take up Corn, that we may eat and live. And there were that said, we must gauge our lands, and 3 our vineyards, and our houses, and take up corn for the 〈◊〉. There were also that said, we have borrowed money for 4 the kings tribute upon our lands, and our vineyards. And now our flesh is as the flesh of our brethren, and our 5 sons as their sons: and lo, we bring into subjection our sons and our daughters, as servants, and there be of our daughters now in subjection, and there is no power in our hands: for other men have our lands, and our vineyards. Then was I very angry, when I heard their cry, and 6 these words. I said also, that which ye do, is not good. Ought ye not 9 to walk in the fear of our God, for the reproach of the Heathen our enemies? For even I, my brethren, and my servants do lend 10 them money and corn: I pray you let us leave of this usury, or burden. Restore, I pray you, unto them this day their lands, their▪ 11 vineyards, their Olives, and their houses, and remit the hundred part of the silver, and of the corn, and of the wine, and of the oil, that ye exact of them. Then said they, we will restore it, and will not require it 12 of them: we will do as thou hast said. Lord, who shall devil in thy Tabernacle▪ Who shall rest Psalm. 15. 1. in thine holy Mountain? He that giveth not his money unto usury, nor taketh reward 5 against the innocent. He that increaseth his riches by usury, and interest, gathereth Prover. 28. 8. God will take away the wicked Usurer, & give his goods to him that shall bestow▪ them well. them for him that will be merciful unto the poor. a Eze. 18. 13. He that hath given forth upon usury, or hath taken increase, shall he live? He shall not live: seeing he hath done all these abominations, he shall dye the death, and his blood shall be upon him. b Cap. 22. 12. In thee have they taken gifts to shed blood: thou haste taken usury, and the increase, and thou haste defrauded thy neighbours by extortion, and haste forgotten me, saith the Lord God. Whatsoever ye would that men should do to you, even so Math. 7. 12. do ye to them: for this is the Law and the Prophets. If ye loud to them, of whom ye hope to receive, what Luke. 6. 34. thank shall ye have? For even sinners lend to sinners, to receive the like. Wherefore, love ye your your enemies, & do good, and lend, 35 looking for nothing again, and your reward shallbe great. And ye shall be the children of the most high. ¶ The Doctors. MAny flying the precepts of the law, when Ambrose writing of Naboth. they have delivered their money unto merchant men (or occupiers) do not exact usury in money, but in wares. Therefore, let them hear what the law saith, neither shalt thou take usury of meate●…, nor of any other thing. So that a dish of meat is usury: and what soever is above the principal, is usury: yea, what soever name thou guiest unto it: it is usury. Usury will swallow up all men's goods, lands, 〈◊〉 In his book upon Tobiah 13. Chapter. large patrimony, as it were a Sea: and yet this sea itself ●…an never be filled. The seas, for the most part are used for profit and gain: but the usurer no man can use, but to his own harm and hindrance. There is profit of many things: but with the usurer, is shipwreck of all things. If thou le●…de for advantage to a man (that is) thou lendest Augustine writing upon the. 56. Psalm. thy money to him, of whom thou hopest to receive more than thou didst deliver, not money only, but any thing more than thou didst deliver, whether it be wheat, or wine, or oil or any other thing, if thou lookest to receive more than thou haste delivered, thou art an usurer, and in this not to be pra●…sed, but dispraised. The usurer dareth speak on this sort: I have none other Also Writing upon the. 128. Psalm. thing whereby to live. So may the thief say, being taken in the deed doing, or house robber, being found breaking up the wall: or the Bawd buying maids for the Stews: And also the witch and Sorcerer, may say so unto m●… in the s●…le of their mali●…ious enchantments. So that when we shall forbid such things, they all may answer▪ we have not wherewithal to live, and find ourselves, as though they were not worthy to be punished for it. For that they have chosen to live by naughty means. Some men think usury to be only in money, which Hierom. in his 6. book upon 〈◊〉. thing the holy scripture fore seeing, doth take away the overplus in all things, so that thou shalt receive no more than thou didst deliver. Others for money lent upon usury, do use to take gifts of divers kinds, and do not understand, that the scriptures call the same usury and overplus▪ There is nothing more filthier of this world than usury, Chrisostome upon the. 1. of Math. in hi●…. 5. Homily. nothing crueler. Truly the usurer doth increase his substance, by the hurt of an other. He taketh or getteth his great gains, by the misery of his friend. Further, he doth desir●… the praise of bountefulnesse, fearing jest he should seem unmerciful. What is the excuse of many usurers? I am a usurer (say In his. 57 Homily. they) but I have been very helpful to the poor. These are good words, but with such Sacrifice the Lord is not pleased. Mock not with the law. It is much better, not to give to the poor, then to give after this manner. The lo●…e of money upon usury, is like the poison of an Upon the. 5. chap. of Math. Asp. Who so ever is strooken, or stonge of the Asp, he falleth into a pleasant sweet sleep, and so by the sweetness of that dead sleep, dieth. For then the venenious poison, disperseth into every member. So he that doth begin under usury, thinketh for a time, that it is a great benefit and profit, but usury runneth through all his riches, and converteth all that he hath into debt. When soever thou borowest upon usury, thou shalt never Basile upon the. 14. Psalm. wear rich; and thou shalt be spoiled from liberty. Noman cureth one wound with an other wound, neither healeth one evil with an other evil, neither helpeth or amendeth he his poverty and need with usury. Dogs in receiving things, do become gentle, but for usurers the more they receive: the more cruel they be. What thing is usury? A poison of patrimony: what is B●…rnarde. such usury as is permitted by Law? A thief that before hand giveth warning what he mindeth to do. Do any slavery, rather than cell thy patrimony: but yet rather cell thy patrimony: then borrow upon usury. If it be proved that any laieman do take usury, and upon The Counsel of Elibertine. correction, promiseth afterward never to exact any more, let him be pardoned. But if he shall continued in the same iniquity and mischief, let him well understand, that he shall be cast out, and excommunicated from the Church. Usury is, where more is required then was delivered, or In the decrees the. 14. cause, and 3. question. Capite v●…ura. given, as if thou deliverest ten shillings, and seekest more. Or if thou deliver a bushel of Wheat: and receivest above that, that is usury. No clerk shall take any more than he dareth: If he lend In the same place, Capite nullus. money: he shall receive money: the same that he gave, he shall receive, or what soever other thing, as much as he gave, he shall receive. Whosoever taketh usury: committeth robbery: he aught In the same place, Capite Si quis. not to live. Who soever in the time of harvest, do buy or provide In the same place, capite Quicunque. virtualles or Wine, not for his necessity, but for covetousness: and buyeth one bushel for two pence, and keepeth it until it be sold for four pence, and more: this we say is filthy gain. Usury is justly to be had in hatred, and contempt, for Aristotle in his first book of common wealth because it is used as merchandise, or chaffer, and of that, that by nature bringeth forth no fruit, he gathereth fruit. But money was made for the cause of exchange, one thing for an other. It is greatly therefore against nature, to make money, a merchandise, or chaffer. Caro was asked what it was to lend upon usury: answered Cicero in his. 2 book of Offices. interogatively: Quid hominem 〈◊〉 What is it to kill a man? Alphonsus' king of Arragon was wont to say, usury seemeth De reb. gest. Alphonsi. to me nothing else then the death of life. He that borroweth upon usury, shall not be compelled to Plato in his 5. book of Laws. tender again neither the usury, neither the stock▪ Banished out of Sparta all Usury, and taking of overplus Lycurgus. for lone. purged Asia of this wicked trade of Usury, which was Lucullus. almost drowned therein. Cato said, that Usurers are to be punished four fold, Cato. therefore he drove them out of Scicilia. Agesilaus captain of the Lacedæmonians, persuaded Agis Agesilaus. (who was king before him of the same people) that all the reckoning books of the Usurers, might be burnt. And so entering their houses, took their books, and burnt them in the open market place, before the usurers faces. Agesilaus laughyngly at their sorrows, said: That he never saw puriorem ignem, a more purer fire. Claudius, and after him Vespasian, and after him Alexander Claudius. Vespasian Severus,. made sharp laws against usurers, which Alexander Severus. were put in execution with all diligence, and severity. A Usurer is worse than all all sinners. He is worse than In a book called sermons discipuli, in the 114. Sermon. a thief: a thief robbeth but in the night, but the Usurer robbeth day and night. He is worse than hell, for in hell only the wicked shall be punished: but the Usurer punisheth, and spoileth both good and bad, and spareth neither holy, nor unholy. He is worse than a jew, for one jew will not take usury of an other: but the Usurer will take usury of his Christian brethren. He is worse than death, for death killeth but the body, but the Usurer killeth body and soul. He is worse than judas, for judas sold Christ but once for thirty pence, but they cell Christ continually, as oft as they take usury. judas restored the money again, but the Usurers never restore the money again, that they unjustly have taken. A Usurer is like a Pig, for while he liveth, he is good In a book called dieta salutis. fol. 11. and profitable for nothing, for he will be ever rooting up the earth, running through, and tearing of headges, eating and devouring up good Corn, beans, and Peason, so likewise doth the wicked swinish Usurer whilst he liveth: but when the Pig is dead, then there cometh profit by him to many. So the Usurer when death taketh him, than the poor may have some profit. etc. A Usurer is like an earthen box that is close, with a hole in the upper part, wherein money is put, so that a man can not have the money within, unless the box be broken. So likewise, a man can never have any money out of the Usurer's bags and Coffers, until death break his life. etc. Ecclesiasticus. 8. 9 Go not from the doctrine of the elders: for they have learned it of their fathers, and of them thou shalt learn understanding, and to make answer in the time of need. Faults escaped in the printing. Folio. 11. first side and. 20. verse, leave out this word, (therefore.) Folio. 14. first side the. 18. verse. For, But we do not commit ourselves partly to him, read (rather than to commit parley to him.) Folio. 23. second side in the margin, for Prapeas, read, (Praxeas.) Folio. 25. first side in the margin, for Leonarde, read, (Leander.) Folio. 25. second side, in the margin, john. 21. read, (xii.) Folio. 26. second side in the margin, the book of God, read, (of the book of the City of God.) Folio. 32. second side, and. 30▪ line, for Arimiminum, read, (Ariminum.) ¶ An Index of the common places that are spoken of in this book. OF Predestination, and reprobation. Fol. 1. All things cometh to pass by God's providence, and not by fortune, and destiny. Fol. 8. Of man's free-will before his fall. Chapit. iij. Fol. 11. Of man's free-will after his fall. Chapter iiij. Folio. 12. It is impossible for us to fulfil the law. Chap. v. Folio. 19 All sorts of people aught to know, and read the scriptures. Chapter. vj. Folio. 20. That the Scriptures are easy to be understanded of the simple people. Chapter. seven. Folio. 22. Ignorance of the scriptures is very dangerous. Chapter. viii. Folio. 25. The word of God written in the Canon of the Bible▪ containeth in itself fully, all things needful for our salvation. Chapter. ix. Folio. 27. Nothing aught to be put to, or taken away from the word of God. Chapter. x. Folio. 29. The scriptures are sufficient to debate, and decide all doubts and controversies▪ Chapter. xj. Folio. 31. The Church is known by the word of God. Chapter. xii. Folio. 33. What credit Doctors and Counsels are of them selves, without the word of God. Chapter. xiii. Folio. 35. Faith only justifieth. Chapter. xiv. Folio. 38. Against men's merits and righteousness. Cham xv. Fol. 39 What is not done of faith, is sin. Chap. xuj. Fol. 42. The certainty of our faith and salvation. cha. xvij. Fo. 44 It belongeth only unto God, to forgive sins. Chapter. xviij. Folio. 45. Of Confession. Chapter. nineteen. Folio. 47. The Apostles received the keys as far forth as Peter, and are equal with him in authority. Chap. xx. Folio. 50. Against praying for the dead. Chapter. xxj. Folio. 54. Against Purgatory and Pardons. Chapit. xxij. Folio. 55. Against apparitions of souls, after they departed from the body. Chapter. twenty-three. Folio. 60. Christ is only our mediator and intercessor, to God the father. Chapter. xxiv. Folio. 63. Against praying to saints Chapter. xxv. Folio. 65. Against prayer and service in a strange tongue. Chapter. xxuj. Folio. 67. Against the honouring and worshipping of Saints. Chapter. xxvij. Folio. 70. Against Images. Chapter. xxviij. Folio. 73. Against Transubstantiation. Cham xxix. Foli. 79. This is my body, is a figurative speech, and signs and figures have their names of the things, which they signify. Chapter. xxx. Folio. 82. We eat the body and blood of Christ, only by faith. Chapter. xxxj. Folio. 86. The wicked eateth not the body of Christ. cha. xxxij. fo. 89. What it is to be guilty of the body and blood of the lord. Chapter. xxxiij. Folio. 91. The lay people aught to receive the Cup of the Lord, as well as the bread. Chapter. xxxiiij. Ibidem. Against reservation of the Sacrament. Cham xxxv. Fol. 93. We are not saved by the outward Ceremonies of the Sacraments. Chapter. xxxuj. Ibidem. Christ's body is but in one place, at once, and not in many places. Chapter. xxxvij. Folio. 95. A long custom must not be followed: but the truth of God. Chapter. xxxviij. Folio. 99 The marriage of Priests is lawful. chap. xxxix. Foli. 101. Of choice and difference of meats. Chapter. xl. Folio. 105. Of Fasting. Chapter. xlj. Folio. 108. Of Traditions and Ceremonies of men. cha. xlij. Folio. 111. Sacrifices of the new Testament. Chapit. xliij. Fol. 116. Prince's aught to deal in matters of religion. cha. xliiij. 118. The Pope is Antichrist. Chapter. xlv. Fol. 125. Against Usury and Interest. Chapi. xluj. Fol. 126. FINIS.